From Synthetic Theological Realism to Critical-Liberative Theology: A Path Toward Reconstructing Faith

February 24, 2026

By Januarius Jingwa Asongu, PhD, author of Beyond Doctrine and The Splendor of Truth

Abstract

In this article, I outline the trajectory of my theological project, moving from the methodological foundations of Synthetic Theological Realism (STR) to the pastoral and institutional application of Critical-Liberative Theology (CLT). I argue that contemporary theology is trapped between a fundamentalism that freezes doctrine and a relativism that dissolves truth. By utilizing Critical Synthetic Realism (CSR) as an epistemic engine, I propose a "realist-liberationist" method. This approach affirms the objective reality of God while recognizing that our understanding must remain historically conditioned, institutionally accountable, and morally ordered toward human flourishing.

1. Introduction: Breaking the Deadlock

For years, I have watched the theological landscape fracture into two equally dangerous camps. On one side, I see a "theological finalism" that treats historical doctrines as if they were immune to reinterpretation. On the other, I see a "theological relativism" where truth is reduced to mere social construction.

My work begins with a refusal to accept this dichotomy. I believe that theology must recover both truth and development simultaneously. To achieve this, I developed Synthetic Theological Realism (STR) as a broad methodological framework, which I have subsequently refined into Critical-Liberative Theology (CLT)—a specific response to the crisis of ecclesial credibility and institutional sin.

2. The Engine: Synthetic Theological Realism (STR)

My starting point is a simple but radical affirmation: God is real. This is the "Realism" in my work. Divine reality exists independently of our interpretations. However, because we are finite, our understanding of that reality is always mediated through language, culture, and history.

I propose a Synthetic Method. Just as Aquinas synthesized Aristotle with the Gospel, I believe we must synthesize the "givenness" of revelation with the insights of modern science, psychology, and global cultures. In STR, I argue that theology lives when it continues to think. It is not a repetition of formulas, but a dynamic participation in a reality that is always greater than our definitions.

3. The Shift: Why "Critical-Liberative"?

While STR provides the philosophical engine, I realized that a method is only as good as its fruits. This led me to develop Critical-Liberative Theology (CLT). If STR asks "How do we know?", CLT asks "Whom does this knowledge serve?".

I grounded CLT in Critical Synthetic Realism (CSR). By acknowledging that all human knowledge is fallible and corrigible, we create a theological space that is protected from authoritarianism. If we admit that our grasp of truth is partial, we can no longer use doctrine as a weapon of exclusion. In CLT, I posit that liberation is not just a social goal; it is a criterion of truth. If a theological practice predictably results in humiliation, violence, or the protection of "institutional sin"—as we have seen in the clerical abuse crisis—then that theology has failed the test of the Gospel.

4. Conscience as the Interior Forum

In my construction of CLT, I rely heavily on the Newmanian tradition regarding the primacy of conscience. I view conscience as the "aboriginal Vicar of Christ". It is the bridge between the objective "Real" and the subjective "Act".

In the face of clericalism or rigid legalism, I argue that the believer’s conscience must remain the ultimate site of responsibility. We cannot outsource our moral agency to an institution. CLT demands an accountable authority—one that is ordered toward the salus animarum (the salvation of souls, c. 1752 CIC) rather than the preservation of its own power.

5. Institutional Sin and Canonical Responsibility

A significant portion of my recent work addresses the reality of institutional sin. I argue that the Church must be seen as both a sacrament and a historical institution. This dual nature means that while the Church is holy in its vocation, it is fallible in its historical structures.

When structures prioritize institutional reputation over the protection of the vulnerable—as seen in the systematic concealment of abuse—they fall into structural sin. My project calls for structural repentance. This involves not just individual moral changes, but a reform of governance that aligns with the teleological purpose of canon law: serving justice and the truth of the Gospel.

6. Epistemic Liberation: The Case of Superstition

A unique aspect of my project is the application of CSR to the problem of superstition and witchcraft, particularly within the African context. I argue that true liberation must also be epistemic.

Through a realist lens, I contend that beliefs in witchcraft are "metaphysically incoherent" because they posit causal effects without intelligible mediation. They represent a form of "epistemic captivity" that prevents persons from flourishing. By applying a critical-synthetic analysis, I seek to liberate the faithful from the fear of "generational curses" and "occult forces," pointing them back to a God who is the ground of all reason and freedom.

7. Conclusion: A Theology that Breathes

My journey from Synthetic Realism to Critical-Liberative Theology is a journey toward a faith that breathes. I am not seeking to rupture the tradition; I am seeking to save it from the stagnation of "finalism".

Theology must be realist enough to believe in God, critical enough to question itself, and liberative enough to serve the marginalized. Whether we are addressing the structures of the Church or the superstitions of the mind, our goal remains the same: an ongoing synthesis of truth and mercy, ordered toward the dignity of every human person.

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