T&T Clark Reader in Theological Anthropology

PostprintNon peer reviewe

Digital research and COVID-19 : an argument for using both primary and qualitative secondary data in a Hong Kong ethnography

This paper addresses the challenges of conducting theological ethnographic fieldwork during COVID-19, and proposes a solution of incorporating qualitative secondary data from online databases. The author draws from her experience in conducting her doctoral research in Hong Kong to explore the issues of whether ethnographic fieldwork has to be in a physical space, and how qualitative secondary data from online databases can be used. The study employs a methodology in which lived theology informs and shapes written theology. This paper asks whether being physically present in a field site is still necessary for conducting ethnographic fieldwork, since the pandemic has shifted much of human interactions online. The author argues that physically being in a field site is still necessary to build rapport with the community. This paper also considers the use of existing qualitative secondary data in conducting ethnographic field research. The author sees using qualitative secondary data as more than a way to overcome obstacles set by pandemic restrictions. Researchers who can access under-used data sets can triangulate with their primary data to give stronger support to their arguments.Publisher PDFPeer reviewe

Digital Research and COVID-19

This paper addresses the challenges of conducting theological ethnographic fieldwork during COVID-19, and proposes a solution of incorporating qualitative secondary data from online databases. The author draws from her experience in conducting her doctoral research in Hong Kong to explore the issues of whether ethnographic fieldwork has to be in a physical space, and how qualitative secondary data from online databases can be used. The study employs a methodology in which lived theology informs and shapes written theology. This paper asks whether being physically present in a field site is still necessary for conducting ethnographic fieldwork, since the pandemic has shifted much of human interactions online. The author argues that physically being in a field site is still necessary to build rapport with the community. This paper also considers the use of existing qualitative secondary data in conducting ethnographic field research. The author sees using qualitative secondary data as more than a way to overcome obstacles set by pandemic restrictions. Researchers who can access under-used data sets can triangulate with their primary data to give stronger support to their arguments

Stanley Hauerwas and ‘Chan Tai-man’ : an analysis of Hong Kong laypeople's lived theology and Hong Kong theologians’ engagement with Stanley Hauerwas's political theology from a practical theology perspective

Hong Kong Christian communities often draw upon theological resources from the West. But can Western theological sources be meaningfully applied to Hong Kong? Western theological sources stem from Western epistemologies, which may not necessarily resonate with the values or cultural assumptions of Hong Kong Christians. The lived experiences of ‘Chan Tai-man,’ a placeholder name for average Hong Kong Christians, can be a source for exploring Hong Kong Christian epistemologies. ‘Chan's’ lived theology has significance for the field of practical theology in considering how majority world epistemologies can impact the Western world, especially regarding Christianity in individualistic societies. This paper analyses Hong Kong theologians’ engagement with Stanley Hauerwas's theological convictions and makes a critical comparison to ‘Chan's’ lived theology. First, the article will address (1) why Hauerwasian theology resonates with Hong Kong theologians and (2) why Hong Kong Hauerwasians think Hauerwas's ideas would be useful in the Hong Kong context. Second, after explaining the author's ethnographic research methods, the article will illustrate ‘Chan's’ lived theology, followed by a comparison between the two approaches. In conclusion, while Hong Kong theologians’ engagement with Hauerwas makes an adequate start, Hong Kong Christian communities’ understanding of political theology will eventually have to be broadened through a critical self-reflection of Hong Kong lived theology.Publisher PDFPeer reviewe

From colonialism to communism : the Christian Church’s response to Hong Kong’s 1997 handover

This paper explores the case study of how Christianity has shaped the ethical outlooks of Hong Kong around the 1997 handover. It addresses the question of the role of theology and ethics in the public sphere, especially how Christianity informs political realities in Hong Kong. The Christian Church’s varied response raises the question of how the Church in Hong Kong can improve its approach to socio-political issues and interactions with the post-colonial Hong Kong government. This paper argues for Hong Kong theologians to develop a theology that is most suitable for the Hong Kong context because its decolonisation process is unique compared to other former colonies. The effects of Hong Kong’s colonisation and subsequent decolonisation on the Christian Church and society at large are discussed, followed by an analysis of the Church’s attempts to react to the handover, pointing out several different approaches, such as migrating to the Western world, perceiving China as a mission field, and participating in social demonstrations. This paper acknowledges the heavy borrowing of foreign theology, and the pragmatism of the Hong Kong people, which leads to a lack of systematic teaching on how Christians should interact with socio-political issues. There is a need for the Church to take a more critical role in society, which requires collaboration with local theologians to shape a theological view that is suitable for Hong Kong Christians and society. Processing politics through the Christian ethical outlook allows for a dialogue with the government for the Christian Church to perform its prophetic role in society.Publisher PDFPeer reviewe

Research rituals – finding the value of writing accountability groups

Academia, especially at PhD and Post-Doctoral level, is often associated with individual work and isolation. Reflecting on her experience of designing, facilitating, and working in writing accountability groups, Ann Gillian Chu discusses how to forge effective writing groups and the value they offer in relation to building academic community

Why did Jesus get baptized? An exegesis of Luke 3:21-22

Publisher PDFNon peer reviewe

Of freedom and human agency : an analysis of Luther's and Gutiérrez's understanding

The primary difference between Martin Luther’s and Gustavo Gutiérrez’s understanding of freedom lies in each theologian’s views on human agency. Luther emphasises God’s agency in order to demonstrate human helplessness and the need to turn to God, while Gutiérrez emphasises the way in which human action affects theological reflections and political liberation, as humans participate in the continuation of God’s creation. Both manners of understanding human action are important as a system of checks and balances in the Christian life: Christians must rely on the omnipotence of God while understanding that they are also active agents in the world, and that their actions have consequences.Publisher PDFNon peer reviewe

Analysis of Stanley Hauerwas' theology in post-Umbrella Movement Hong Kong

This paper analyses Stanley Hauerwas’ theology in terms of how Christian ethics inform acts of civil disobedience. Before presenting its argument, this analysis first provides a working definition of the Christian view of civil disobedience as defined by Martin Luther King, Jr. It then argues that Hauerwas’ approach to civil disobedience would be that the church community contemplate what it means to be in Christ’s narrative, a process that involves Christology, ecclesiology, and eschatology. The paper presents its argument in these three parts. In regard to Christology, it argues that Christ’s narrative dictates the lives of Christians and includes acts of civil disobedience; thus Christians should focus on knowing who they are and are meant to be in Christ’s narrative, hastening the kingdom of God through non-violent, non-coercive, long-term communal relations that witness to the world at large. In regard to the church’s role in civil disobedience (ecclesiology), this section argues that the church as a community should remain focused on the manifestation of God’s kingdom as a slow witness to the world, rather than considering earthly political regimes at the forefront of Christian life and that the “church is church,” separate from political institutions. In regard to the individual Christian’s view of civil disobedience from now until the return of Christ (eschatology), the paper argues that Christians should have patience in the providence of God when facing earthly matters, considering that ends do not justify violent means, and that Christian conviction requires the transformation of the church community—a transformation that illuminates the world. This paper concludes that Hauerwas would argue that political decisions should be based on what it means to live as a Christian, rather than whether civil disobedience is right or wrong.Publisher PDFPeer reviewe