Empowering Communities Through Education
Lessons from Asian American Studies for Asian American Theology
By Dr. David C. Chao, Director of the Center for Asian American Christianity
The online magazine of the Center for Asian American Christianity, Imagine Otherwise, explores the rich and diverse field of Asian American theology. In my previous essay, “Reclassifying Our Stories,” I briefly mentioned how Asian American theology is a discipline crafted by, for, and about Asian Americans. In this essay, I further unpack this theme, examining its nuances and implications.
Christian theology is fundamentally a human discourse about God’s creating, saving, and reconciling action, revealed by the Holy Spirit in and through Jesus Christ. This core belief has been recognized as Christian by believers across different times and places, forming the universal church known as the body of Christ. However, this recognition always occurs within specific contexts, which we understand as local expressions of the body of Christ. In the U.S., over the past fifty years, much intellectual energy has been devoted to exploring how racial and ethnic formation shapes our understanding of the world—as well as our knowledge of God. Asian American theology engages with those twin realities by integrating these key dimensions: a universal Christian identity shared across time and space, and the particular way this identity is embodied and expressed by Asians in the U.S., particularly within congregational life. Asian American theology, whatever form it may take, is deeply committed to articulating the relationship of both of these aspects.
A working definition of Asian American Christian theology is that it is Christian theology by, for, and about Asian Americans. The significance of these prepositions—by, for, and about—lies in their framing of a relationship between theological concepts and an empirical (or even imagined) community. What does this relationship entail? In this essay, we draw inspiration from the historical origins of Ethnic Studies, particularly Asian American Studies, to explore this connection.
Supporting Asian American Communities Through Ethnic Studies
Ethnic Studies, including Asian American Studies, has played a vital role in supporting Asian American communities. Emerging from the 1968 Third World Liberation Front movement at San Francisco State College, the interdisciplinary field of Ethnic Studies focuses on the history, culture, and communities of Asian Americans and other marginalized groups. The movement, driven by students from various ethnic backgrounds, including African Americans, Latin Americans, and Native Americans, demanded an educational curriculum that addressed the needs of their communities and tackled contemporary social issues.
One of the longest student strikes in U.S. history, lasting six months, led to the establishment of the College of Ethnic Studies at San Francisco State. This strike emphasized learning from and serving the community, aligning with broader third-world solidarity movements. Initially, the field focused on direct community engagement and activism, but over time, it has become more institutionalized and theoretical to gain academic legitimacy. Despite this shift, the core mission of promoting community empowerment and addressing social issues like racism and imperialism remains.
From its inception, Asian American Studies—as one form of Ethnic Studies—has maintained a strong relationship with racially marginalized communities. Programs were deeply rooted in local contexts, integrating practical community service and organizing with academic coursework. This community-focused approach has cultivated leaders who continue to work in nonprofit organizations and public service roles. Even as the field faces challenges of academic institutionalization, many programs still prioritize community engagement and support.
Inspiring the Future of Asian American Theology
Not only does Asian American theology draw its origins from the Asian American movement and Asian American studies, but the spirit and successes of Asian American Studies should inspire the future direction of Asian American theology, especially in terms of community engagement. Both fields share analogous origins and aspirations, emerging from movements aimed at addressing the needs of marginalized communities and creating curricula relevant to these communities. They face common institutional challenges, such as the need for academic legitimacy and the struggle to maintain a community focus.
The PACTS (Pacific and Asian American Center for Theology and Strategies) Reader (now widely available in published form through the editorial leadership of Daniel Lee) documents the early stages of Asian American theology. It traces its origins to a pivotal gathering of Asian American pastors convened by Rev. Wilbur Choy in 1972 in Oakland, CA. PACTS emerged alongside other ethnic minority caucuses within religious bodies, mirroring the broader societal resurgence of ethnic identities influenced by the ethnic studies movement at San Francisco State College in 1968-1969. Four foundational assumptions shaped PACTS: the growth and unique challenges faced by Asian American communities, the centrality of churches, the critical need for training church leaders, and the necessity for fundamental changes in seminaries. [See Roy Sano and Daniel Lee, eds., Theologies of Asian Americans and Pacific Peoples: A Reader, 1976: PACTS Reader (Claremont Press, 2023).]
Russell Jeung highlights that Asian American theology can learn from the experiences of Asian American Studies by developing contextualized intellectual agendas that address real-world issues faced by Asian American communities. Institutional support is crucial for these academic fields to thrive and make meaningful contributions.
In order to maintain an Asian American theology that is by, for, and about Asian American Christians and their communities, it is essential to prioritize community engagement and practical relevance. This approach involves:
Reimagined Theological Agendas: Developing original and creative theological frameworks that resonate with the lived experiences of Asian American Christians, rather than merely applying existing conceptual frameworks.
Community-Based Learning: Integrating practical service, programs, and engagement with theological education to directly address the needs of Asian American congregations and communities.
Institutional Support: Securing resources and support for programs that emphasize community engagement and relevance, ensuring that they can flourish and make a meaningful impact.
Conclusion
The origin story of Asian American Studies highlights the critical importance of staying deeply connected with our communities, a principle that is equally vital for Asian American theology. At Imagine Otherwise, we are committed to fostering conversations and scholarship that are by, for, and about Asian American Christian communities and churches. Our aim is to ensure that our work remains firmly rooted in the realities and aspirations of those we serve, reflecting the ethos of community-centered engagement. Asian American theology seeks not only to equip and empower but also to discern and respond to the movements of the Spirit of Christ within these communities, advancing meaningful social change and amplifying marginalized voices.
As we continue to shape the future of Asian American theology, it is imperative to maintain strong ties with diverse ethnic communities and to prioritize community engagement and support. By drawing lessons from the successes and challenges faced by Asian American Studies, Asian American theology can chart a path that is both deeply grounded in community and attuned to the pressing social issues of our time—all while being committed to creating enduring, positive change as our witness to the glory of God.
(For a survey of Asian American theology and reflections on its future trajectories, please see my recent essay.)
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.