344 | Reinaldo Figueroa Conclusion

This chapter explored the role of the Latino/a Pentecostal local pastor as a local public theologian, addressing the need for pastors to engage with public issues in many Latino Pentecostal circles. I then argued that the pulpit is the frst step to engaging with the public issues surrounding Latinos/as in the US. Furthermore, I called for the pastorate to be more intentional in this endeavor. In the second section, I defned public theology and then highlighted fve essentials that Latino/a Pentecostal can learn from it. In the third section, I mentioned two public issues surrounding Latinos/as in the US and argued that it is the responsibility of the local pastor to address these issues from the pulpit. In the fourth section, I called for the local Latino/a Pentecostal pastor to embrace his/her role as a public theologian of the local church. In the last two sections of this chapter, I dealt with why and how to engage publicly from the pulpit with public issues. Additionally, I stated that sermons need to have a section aimed at society in general, and I provided an outline of a sermon as an example.

Local churches are part of society, and they have a responsibility to it. The pulpit is the starting point for discipling the local church toward engaging biblically and theologically with public issues. Therefore, Latino/a Pentecostal pastors must afrm their identity as local public theologians and deliver sermons that have a section where the broader society is addressed. The apostle Paul reminds us, “You yourselves are our letter, written on our hearts, known and read by everyone” (2 Cor. 3:2). By recovering our identity as local public theologians, we disciple our people to be open letters or sermons read by society.

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David ang Moe

Abstract

The conclusion of this volume focuses on the retrospect and prospect of public theology. It revisits how public theology became an academic discipline and suggests ways how public theology should be done as a collaborative work by academics and grassroots practitioners. It emphasizes that academic theologians are no longer the primary agents of doing public theology in global context. It is suggested that academics should imagine a paradigm shift in doing public theology by engaging with the Christian and non-Christian communities of grassroots practitioners. Built on this, the article demonstrates how public theology should be contextualized as lived theology of spiritual and social engagement. It further argues that public theology is not just about public witness of faith, but it is also about hidden witness of faith in several ways. It shows some examples of why and how hidden witness of faith could be an alternative option in dictatorial contexts where public witness of faith is not always possible.

David Thang Moe (Ph.D, Asbury) is Henry H. Rice Postdoctoral Associate in Southeast Asian Studies at Yale University. At Yale, he taught some courses “religion, confict, and reconciliation in Southeast Asia,” “colonialism, nationalism, and identity in Myanmar,” and others. He is an author of one book, over 70 scholarly articles, and currently working on a book project about Asian public theology of religions and reconciliation. His work has featured not only in academic journals, but also in popular outlets for public audiences, such as in Christianity Today, VOA, Asia News, Yale News, Princeton News, Berkley Center for Religion, Peace, and World Afairs, and others. He is a public featured speaker about Myanmar at Yale, Harvard, Columbia, Princeton, Brown, Stanford, Boston University, Boston College, New York University, George Washington University, Eastern Kentucky University, Toronto, Oxford, Cambridge, Hamburg, Australian National University, Whitley College, National University of Singapore, Yonsei University, Chinese University of Hong Kong, and others. He is on the editorial team of four journals— International Journal of Public Theology; Journal of Southeast Asian Movement at Yale; Interreligious Studies and Intercultural Theology; and Asian American Theological Forum. He is a member of American Academy of Religion; Society of Biblical Literature; Global Network for Public Theology; Association for Asian Studies; and New York Southeast Asia Network.

Writing the conclusion of this volume and the future of public theology cannot be complete without taking a quick look at the historical development and movement of public theology. Although the term public theology was coined in the late 1960s or early 1970s by an American church historian Martin Marty in response to sociologist Robert Bellah’s analysis of civil religion,1 it is a more recent addition to academic discourse.2

Public theology gains its wider reception through the Global Network for Public Theology (GNPT), founded at the Center for Theological Inquiry in Princeton in 2007, following a preparatory meeting in Edinburg in 2005. The GNPT is a research partnership that promotes public theology by bringing together research centers in nearly thirty academic institutions across the world.3 The GNPT hosts conferences and annually publishes its International Journal of Public Theology with Brill as an academic venue for the exchanges of global, local, and public issues of injustice, confict, poverty, and others.4

Public theology is now becoming a popular discipline across the nations. Some seminaries and divinity schools ofer specifc degree programs with concentrations in public theology. Some institutions do not necessarily ofer a specifc degree in public theology, but they do ofer some courses in the feld. In response to public issues of global development across the world, Asbury seminary ofers a course in public theology every other year. A good number of students always register for the course. Some students join the class with prior knowledge of public theology, whereas others join the class without any idea of what public theology means. At the end of the class, students often express intellectual and spiritual transformation. Some of them even say, “This is probably the best class I have ever taken at Asbury.” It is always good to hear about students’ positive responses to the course in public theology.

1 Martin E. Marty, “Reinhold Niebuhr: Public Theology and American Experience,” The Journal of Religion, 54/4 (1974): 332–359.

2 See Sebastian Kim and Katie Day, ed, A Companion to Public Theology, Brill’s Companion to Modern Theology (Leiden: Brill, 2017), 2–3.

3 See, https://gnpublictheology.net/about/#IJPT.

4 See https://brill.com/view/journals/ijpt/ijpt-overview.xml?.

This volume is a collection of essays arising from the class “Public Theology for Global Development” ofered in the fall of 2022 at Asbury. I served as teaching assistant. I am grateful to my Doktorvater and co-editor of this volume Gregg Okesson and students from across the globe for the opportunity of teaching and learning through dialogue and discussion inside and outside the class. The class was quite engaging and diverse in ethnic and ecclesial backgrounds. Students possess rich cross-cultural experiences in diferent parts of the world—from Southeast Asia and Oceania (Myanmar and Australia), through South Asia (India), Europe (Czech and Romania), Latin America (Puerto Rico)—to North America. Their contributions to the class come from a mix of lived experiences and engagements with literature. Their essays deal with the public and global issues of banking, Christian identity in post-Christian culture, populist leadership, secular concerts and alternative forms of spirituality, the Myanmar coup, the university, sex trafcking, spiritual warfare, migration and ascetism, theatre as a means of public witness, and pastoring as public theologian.

It should be noted that the contributors worked in diferent contexts as cross-cultural missionaries, pastors, church planters, whereas others worked as theological educators, government servants, NGO workers, social workers, and so on. The contributors’ frst-hand experiences readily serve as sources for their deeper theological and missiological refections on the topics they have engaged with. They did not merely write academic essays from a vacuum. Their essays are contextually grounded in the integration of their lived experiences and of their academic refections. This is the approach that I will take for writing the conclusion of this volume and the future of public theology in the global context.

The current state of public theology tends to focus on academic refection without sufciently engaging the experience and voices of individual and communal practitioners. It tends to be the main business of academic theologians. As their main business, academicians hold a set of academic dialogues, debates, and discussions about global and public issues, and they often ignore the experience of grassroots communities. Academicians serve as the primary agents of doing public theology. As a result, public theology tends to be confned to what academicians are saying about what the church should do. They tend to instruct the church rather than recognizing the church’s experience and practices. It could be regarded as a top-down approach. If the goal of public theology is to address life on the ground, we need a paradigm shift for imagining a bottom-up approach. I am not saying that academic discussions are less important. Academic voices remain important. Rather, I want to decentralize academic voices in order to bridge the gap between academic refections and grassroots practices.

The future of public theology should be a more rigorous discipline of a collaborative work between academicians and grassroots practitioners exchanging their insights and experiences. Such an approach allows us to reconsider public theology as frst the experience of ordinary people and practitioners before it is a set of elite ideas articulated by academic theologians and scholars. Singaporean theologian Simon Chan rightly defnes “theology as frst lived experience of the church before it is a set of ideas formulated by church theologians.”5 His thesis is helpful for understanding public theology as lived theology. In order to see public theology as lived theology practiced by ordinary practitioners on the ground, we must frst think of Christianity as a lived religion. As a lived religion, grassroots Christianity is involved in everyday experience and the movement of social and public life.6 Thus, we take their experience as the starting point for in refecting public theology. This kind of bottom-up approach reconsiders academic and grassroots people as the collaborative agents for doing public theology as lived theology.7 Doing public theology in a collaborative way is analogous to playing soccer as a team. Everyone plays his or her roles with diverse gifts. No one is the referee. Only the Spirit is the referee, and everyone is a player on the feld of God’s mission. The future of public theology should take this direction.

The contributors in this volume refect such an approach. They exchange their experiences and academic refections. For instance, Reinaldo Gracias, who is a part-time pastor at a Latin American diasporic congregation, explores how one should start public theology from the pulpit. Depicting the pastor as a public theologian, he shows how a pastor’s sermon in the pulpit should relate to public life.8 To be sure, a pastor is not the only public theologian; lived theology enables us to see whole doxological congregations as public theologianpractitioners in terms of witnessing their faith to a complex world. In terms of witnessing doxological faith in public life, there can be two dimensions of thin congregational witness and thick congregational witness in public life.9 Some church people hold a thin witness, whereas others hold a thick witness of faith. Congregational people do not completely withdraw their faith from public life.

5 Simon Chan, Grassroots Asian Theology: Thinking the Faith from the Ground Up (Downers Grove, IL: InterVarsity Press, 2014), 15.

6 For instance, see David D. Hall, ed, Lived Religion in America: Toward a History of Practices (Princeton, NJ: Princeton University Press, 1997), 8–9.

7 For the idea of lived theology beyond overtly academic theology, see Charles Marsh, “Lived Theology: New Perspectives on Method, Style, and Pedagogy,” in Lived Theology: New Perspectives on Method, Style, and Pedagogy, eds, Charles Marsh, Peter Slade, Sarah Azaransky, 1–22 (New York: Oxford University Press, 2017).

8 Along the same line of thought, see Kevin J. Vanhoozer and Owen Strachan, Pastor as Public Theologian: Reclaiming a Lost Vision (Grand Rapids: Baker Academic, 2015).

When it comes to the church’s social engagement, theologians mark a diference between public theology and political theology. For some, political theology tends to focus on the church’s political engagement with the state, whereas public theology tends to focus on engaging with both the state and society.10 We may make some distinction between political theology and public theology, but we cannot separate the two. The two shape each other. While the church’s direct engagement with the state might be relevant in Western contexts, such engagement is not efective in some contexts where Christianity is a minority religion. Considering the latter contexts, the church’s social engagement with people of other religions in public society should be the frst step, and their interreligious resistance to the state should be the second step. This sort of interreligious engagement is more efective in contexts where the state exercises power. Take Myanmar, for instance. As Hkun Ja notes, the coup creates what we may call “unexpected ethnic reconciliation among non-state.” People from diferent ethnic and religious backgrounds reconcile with each other and resist the coup. This has never happened in the history of Myanmar.11

9 See, for instance, Gregg Okesson, A Public Missiology: How Local Churches Witness to a Complex World (Grand Rapids: Baker Academic, 2020), 117-146.

10 See Max Stackhouse, “Civil Religion, Political Theology and Public Theology: What’s the Diference? in Political Theology, 5/3 (2004): 275–293.

Furthermore, some theologians regard a theology of direct engagement in political life as the only relevant public or political theology. They focus exclusively on the political issues of social justice. They almost ignore the public issues of spiritual welfare. Public theology should not ignore spiritual welfare and exorcism. They are contextual issues in Asia and Africa. Some grassroots people encounter the issue of spiritual welfare and seek spiritual liberation from spirits. While academic liberationists focus on political liberation, grassroots people focus on spiritual liberation from demonic spirits. One of the contributors, Allan Varghese, examines how Pentecostals should witness their faith in the context of spiritual welfare. Public theology should deal with both political liberation and spiritual liberation. As such, the task of the church is to engage with both political afairs and spiritual welfare.

However, the church is not confned to its social engagement with political afairs and spiritual welfares. Its social engagement and public witness should encompass a wider scope of public issues—banking (Rob Lim’s essay), Christian identity in post-Christian culture (Myra Watkins’ essay), populist leadership (John Karnakaran’s essay), secular concerts and spirituality (Alexander Swink’s essay), political engagement (Hkun Ja’s essay), the university (Jijo’s essay), sex trafcking (Priya Leela’s essay), immigration and asceticism (David Chronic’s essay), theater as a means of public witness (Faith Alexander’s essay), and the relationship between pulpit and public (Reinaldo Figueroa’s essay). This shows the publicness and breadth of public theology. Because of the wide breadth, however, scholars may criticize that public theology may fail to engage all the public issues with deep and thick inquiry. I agree that this is a fair criticism. The strength of this volume is that diferent contributors put their respective eforts and expertise into the essays with fairly sufcient engagement.

11 I am indebted to Miroslav Volf, Ryan McAnnally-Linz, and the whole team of Yale Center for Faith and Culture for the invitation to speak on this topic “Public Theology of Religions and Reconciliation after the Myanmar Coup,” September 29, 2022.

Why should the church engage in all public spheres? The answer is that the rule of the Triune God encompasses all cosmic dimensions of public and private life. Jürgen Moltmann argues that the rule of the kingdom of the Trinity should be seen as the rationale for the public relevance of theology. He says, “As the theology of God’s kingdom, theology has to be public theology: public, critical, and prophetic complaint to God—public, critical, and prophetic hope in God.”12 True public theology is deeply grounded in spiritual engagement with the Triune God and social engagement with public life. In terms of its spiritual engagement with God through doxology, the church demonstrates its identity as a called and gathered community. In terms of its social engagement with public life, the church fulflls its vocation as a commissioned and scattered community.13 Public theology should not separate spiritual engagement from social engagement. The authentic church must embrace the internal and external movements of spiritual and social engagements. While the internal movement embodies the internal community of the Trinity, the external movement embodies the Triune God’s external engagement with the world.14

12 Jürgen Moltmann, God for a Secular Society: The Public Relevance of Theology, trans. Margaret Kohl (Minneapolis, MN: Fortress Press, 1995), 5.

13 See, for instance, Miroslav Volf, A Public Faith: How Followers of Christ Should Serve the Common Good (Grand Rapids, MI: Brazos Press, 2011), 119-138.

14 For detailed discussion on this, see David Thang Moe, “The Church as the Image of the Trinity: Toward a Trinitarian Public Theology of Justice and Peace

While we may share a broad understanding of public theology, theologians may difer from one another depending on context. Context matter! We understand that public theology is the church’s public and open witness of faith. However, the church’s public and open witness of faith is not the only option in some contexts where political regime controls the state and society. Myanmar is one example. In Myanmar, there is a real challenge of witnessing faith in public life action against the coup. While the public witness of faith against the ruling authorities in some Western and democratic nations may be easier, the public witness of faith against the coup is highly risky in Myanmar. Myanmar military and police shoot and kill public protesters. This raises a contextual question: what kind of public theology should be developed? Can we imagine an alternative approach? I will argue that public theology is not just about the public witness of faith, but it is also about the hidden witness of faith.

James Scott shows how subordinated groups use both public and hidden transcripts in their resistance to domination. Scott is not a public theologian; he is a political scientist who writes extensively about the subaltern politics of peasant everyday forms of public and hidden resistance to domination in the villages of Malaysia and Myanmar.15 For Scott, wherever there is domination by the powerful, there is invariably resistance by the subordinated. However, the art of their resistance is far more widespread, complex, and hidden in their motives and movements than one single form of public in Asia,” Asia Journal of Theology, 32/ 2 (2018): 22–49.

15 James C. Scott, Domination and the Arts of Resistance: Hidden Transcripts (New Haven, CT: Yale University Press, 1990), 2. See also James C. Scott, Weapons of the Weak: Everyday Forms of Peasant Resistance (New Haven, CT: Yale University Press, 1985).

protests on the streets. Many biblical scholars, especially New Testament scholars, and theologians fnd Scott’s theory of hidden transcripts and his insightful idea about resistance to power helpful for their fresh understanding of Jews under the Roman empire.16

It is common to think that the prophets’ resistance to power in the Old Testament tends to be more direct and public, whereas the apostles’ resistance to the empire in the New Testament tends to be hidden. The Apostles are not completely silent and subject to domination. Using Scott’s theory of hidden transcripts, Richard Horsley acknowledges that the forms of apostolic resistance in the times of Jesus and Paul are “far more prevalent, widespread, and complex in their motives and methods. Scott’s analysis of resistance is not only innovative and insightful, but also opens aspects of resistance that previously went unnoticed in academic investigation.”17 Without engaging with Scott’s in-depth work in detail, it sufces to note that his theory of hidden transcripts is quite applicable to the interreligious movements of Christians’ public and hidden witness of their prophetic, apostolic, and priestly faith in resistance to the coup in Myanmar.18

16 For a collection of diverse essays which engage with Scott’s work, see Richard A. Horsley, ed, Hidden Transcripts and the Arts of Resistance: Applying the Work of James C. Scott for Jesus and Paul, Semeia series, 48 (Atlanta, GA: SBL Press, 2004).

17 Richard A. Horsley, “Introduction—Jesus, Paul, and the Arts of Resistance: Leaves from the Notebook of James C. Scott,” in Hidden Transcripts and the Arts of Resistance: Applying the Work of James C. Scott for Jesus and Paul, ed. Richard A. Horsley, Semeia series, 48, 1–28. (Atlanta, GA: SBL Press, 2004), 7.

18 James Scott and I shared a panel on the Interreligious and Interethnic Resistance to the Myanmar Coup at Columbia University in New York City. I am indebted to him for his insights into various forms of resistance. See http://ealac.columbia. edu/event/one-year-after-the-myanmar-coup-reflections-on-the-origin-andongoing-democratic-movement-of-interreligious-and-interethnic-resistance-tothe-coup/

People’s witness of their faith in action against the politics of the coup encompasses a wide range of public, hidden, and symbolic engagement. In the early anti-coup movement, Christians and people of other religions have gone to the streets to protest against the regime. When the coup used violent crackdowns, some people chose to resist the coup in hidden ways for their safety. Some people, especially youth, still chose to resist the coup in public ways at the risks of their lives. A few apolitical Christians read Romans 13 as a text for justifying their obedience to the coup and for staying away from politics. Yet the majority of prophetic, apostolic, and priestly Christians read Romans 13 as a hidden transcript of public theology to resist the coup. They use verse 4 to justify their resistance to the coup which fail to act God’s desire of civil good. Many Christians use the hidden ways of meeting online for mobilizing everyday forms of resistance. They publicly and hiddenly raise funds to help people in need.

Although I mainly explored how Christians in the troubled country of Myanmar perform public theology as public and hidden witnesses of their faith, we can defnitely fnd such similar modes of witness in countries like India, Romania, Ukraine, Ghana, Australia, Puerto Rico, the US, China, and others. In short, the future of public theology in global contexts should be deeply rooted in the inseparable relationship between public and hidden witnesses of faith. A public theology that separates public witness of faith from hidden witness will be relevant for a smaller community. If we hold a public witness and hidden witness of faith, whole congregations will be more willing to participate in a wider scope of God’s public mission.

In this volume, our contributors understand public theology as lived theology. As a lived theology, they are convinced that public theology should emerge from the experience and practices of grassroots communities rather than imposing academic ideas. The contributors’ essays show the methodological issues of how we should bridge the gap between academic refections and grassroots practices so that public theology can be practiced as a collaborative work between academic communities and ecclesial communities. The result of such collaborative work is for the common good of public life. In witnessing the gospel of salvation, the contributors emphasize the holistic nature of salvation. In their approach to the scope of public theology, they use the rule of the Triune God as rational for the church’s spiritual and social engagement with all aspects of human life.

Built on this framework, the contributors bring together diverse essays dealing with a wide range of public and global issues. The diversity of essays refects the broad missiological nature of God’s public and global nature of kingdom. The kingdom of God, the gospel of Christ, and the active presence of the Spirit in the world are the main grounds of the contributors’ essays.

Although the term public theology may have been coined and its scholarship may have arisen from the West, the present volume invites us to broaden our understanding of the global nature of public theology by listening to diverse voices from across the globe. I hope you enjoyed reading it. May our conversation about and performance of public theology as lived theology continue in our spiritual, social, and intellectual participation in the mission of Trinity!

362 | David ang Moe Works

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Vanhoozer, Kevin J., and Owen Strachan. Pastor as Public Theologian: Reclaiming a Lost Vision. Grand Rapids: Baker Academic, 2015.

Volf, Miroslav. A Public Faith: How Followers of Christ Should Serve the Common Good. Grand Rapids: Brazos Press, 2011.