In many countries in Asia, religion remains a central aspect of state governance and law. With varying degrees, the Middle East and Central Asia are under the principles of Islam while the rest of Asia is under Hinduism, Buddhism, Islam, Christianity, or some combination of these. Indeed, from ancient to contemporary times, religion has been recognized as a factor influencing cultural and social norms, and this remains the case even within secular state frameworks.

However, evangelical Christians have yet to reach a consensus on the relationship between religion and the public sphere. Some remain optimistic that Christianity should reclaim its role in political discourse, while others advocate for a stricter separation of church and state.¹ Disengagement from the public sphere often stems from the commitment to religious liberty and democratic principles. Many argue that the association of secular powers with religion inevitably leads to the compromise of Christian faith or tyranny over others in the name of religion.² As Christians become an increasingly significant share of the populace in many Asian nations, it’s critical that they learn to think well about how (and how not to) engage in the public sphere.

A Christian Voice

Aldrin Peňamora’s essay, “God’s Basileia in Asia’s Res Publica: Situating the Sacred in Asia’s Public Sphere,” offers a valuable perspective for exploring this topic further in the Asian context.³ This chapter shows that Jesus Christ’s engagement with the authorities provides a model for contemporary Christians in engaging with the public sphere.

Peñamora argues that Christianity has the potential to contribute to addressing the various oppressions and struggles of minority groups in Asia. This begins with raising awareness and providing support for marginalized communities, such as the Minjung (South Korea) and the Dalits (India). It also includes engaging with the issues faced by oppressed indigenous and ethnoreligious groups across the Global South, such as the Lumads (Philippines) and the Rohingya (Myanmar).

The Faces of Oppression

Peñamora emphasizes three distinct forms of oppression among marginalized communities. First, people can be oppressed when excluded from political and social developments, such as education, healthcare, and other essential services. This limits individuals’ opportunities for personal growth and well-being.

Second, foreign investors, often with significant economic power, play a substantial role in shaping economic policies and practices in Asian countries. They often collaborate with local elites, who hold considerable influence and power within their respective societies. Together, these groups may work to maintain a system that prioritizes their interests, potentially at the expense of broader social or economic equality. The political system, rather than serving as a neutral arbiter, is portrayed as reinforcing and protecting the status quo, which may perpetuate economic disparities and hinder efforts toward more equitable development.

Thirdly, many times, oppression finds its roots or receives support from dominant religious institutions. These institutions often wield significant influence over societal norms, cultural practices, and political structures, shaping the attitudes and behaviors of individuals and communities. They may interpret religious teachings to reinforce existing power dynamics, justify discrimination, and maintain hierarchical control systems. The persistence of the caste system within Indian Christianity, which marginalizes Dalits, and the expulsion of Rohingya Muslims from Myanmar fueled by Buddhist nationalism, are notable instances of this type of oppression.

Recognizing these systems of oppression is the primary step in working toward meaningful social change. What comes next is the appropriate response of the church to this pressing reality.

The Face of Jesus

Does the faith community carry an obligation to confront the oppression of the marginalized? If so, what theological framework can we employ to establish this obligation? According to Peñamora, Asian Christians should start by recognizing the face of Jesus amid oppression. His suffering on the cross is analogous to the plight of the oppressed, which offers a rebuke to those who triumph using oppressive systems. This should encourage Christians to emulate what Jesus did during his time on earth.

To illustrate this, Peñamora provides a model of action that is expressed in the narrative of Christ’s cleansing of the temple (Mark 11:15-19).

1. Jesus rejected exclusion.
2. Jesus denounced unjust economic practices.
3. Jesus’s prophetic action was a denunciation of religious authoritarianism.

The commercial practices near the temple were hosted in the outermost courtyard, the only area where non-Jews were allowed (known as “The Court of the Gentiles”). This necessarily prevented the Gentiles from using this space to worship God. Along with this, Jesus’s action implied an abuse of power among the temple officials. He even invoked that the temple became a “den of robbers” instead of “a house of prayer for all nations” (Mark 11:17).⁴

Peñamora suggests that Jesus’s radical actions should influence our approach to public theology today. His teachings and actions emphasized compassion, justice, and liberation, challenging oppressive systems in solidarity with the marginalized. By implication, our theology should not only engage with Scripture but also actively address systemic injustice and seek transformative change in the public sphere.

Making His Face Shine

Even those who are worried about the mixture of the church with state power must recognize that our religious commitments are vital to our identity and are therefore a significant framework for thinking and acting. Peňamora’s essay shows that political engagement does not necessarily lead to a compromise of the Christian faith or mission of the church in Asia. Instead, thoughtful public engagement from Asian Christians should highlight our dedication to following the examples set by Jesus. Upon seeing his face in the experience of the oppressed, we are called to show his face through compassion. This entails speaking for the inclusion of the marginalized and unmasking economic oppression that stems from various forms of authoritarianism.

In our age, where discourses on social justice are prominent, we need a perspective beyond merely advocating moral values. This essay—one of the entries in Asian Christian Theology—offers a framework demonstrating the relevance of the Christian faith to every aspect of contemporary public life. To learn more, you can also watch Matthias Gergan’s exclusive interview with Aldrin Peñamora in the segment: Situating the Sacred in Asia’s Public Sphere.

C. Paul Mojica is a faculty member at the Center for Biblical Studies – Institute and Seminary. Since 2009, he has been serving as a Pastor-Elder of FCF-Baguio Mission Centre in Baguio City, Philippines. He contributes to collaborative works in philosophy and serves as an editor at Wise Ideas Publishing Co. Paul and his wife, Pauline, have been homeschooling their children, Paull Amos and Psalm Ayla. He is currently pursuing PhD in Theological Studies with AGST.