By Rev. Fr. George Alberto Gonzalez, PhD 

On the Theology of Januarius Asongu

Introduction: Why Theology Must Speak About God Again

Every theology eventually arrives at God. This statement may appear obvious, yet contemporary theology frequently begins elsewhere—with ethics, politics, liberation, identity, ecclesiology, or religious experience. These conversations matter, for they address urgent questions and genuine human concerns, but theology ultimately asks a deeper question: what kind of reality makes these concerns meaningful? If theology becomes disconnected from God, it risks becoming religious anthropology; if it speaks of God without reality, it risks abstraction; and if it speaks of God without history, it risks irrelevance.

The previous chapter argued that revelation should be understood not primarily as information but as truthful participation in reality, and that conclusion immediately raises another question: participation in what? If revelation reveals, what does it reveal? Christian theology has historically answered: God. Yet the concept of God has become increasingly difficult for modern people. Many reject images of God that appear arbitrary, authoritarian, scientifically obsolete, or disconnected from suffering; others reject metaphysical language altogether; still others continue believing but struggle to explain what belief means. The emerging theological vision reconstructed in this volume proposes another route. Synthetic Theological Realism neither abandons metaphysics nor retreats into abstraction; instead, it proposes that theology begins with realism: reality exists, truth matters, creation possesses intelligibility, and human beings participate. God grounds and exceeds all of these realities. This chapter explores how such a theology understands God and creation, drawing from Asongu's published works (2026a, 2026b, 2026e, 2026f, 2026g), his unpublished manuscripts (2026c, 2026d), the developing theological corpus at AsonguBooks.com (n.d.-a, n.d.-b), and interviews and conversations conducted by the author with Asongu himself, which provided essential clarification on several points where the written corpus remained ambiguous.

One of the striking features of contemporary theology is its uneasy relationship with metaphysics. For much of Christian history, theology and metaphysics were deeply connected, and questions concerning God naturally led to questions concerning being, causality, existence, and purpose. Modern thought complicated this relationship: philosophical skepticism questioned metaphysical confidence, scientific advancement shifted attention toward empirical explanation, and postmodern thought frequently viewed metaphysical systems with suspicion. The result was predictable—many theologians became cautious about speaking confidently about God, and theological language increasingly emphasized experience, narrative, or practice. These developments offered important corrections, yet they also created a problem: without metaphysics, theology struggles to explain why reality matters.

One of the distinctive features of Asongu's broader intellectual project is his refusal to abandon metaphysics. Critical Synthetic Realism repeatedly insists that reality exists independently of human cognition and that truth remains possible despite mediation (Asongu, 2026a), and this position carries theological implications. If reality exists independently, ultimate reality becomes a meaningful question; if truth constrains, truth requires grounding; if flourishing matters, existence requires explanation. Theology therefore re-enters, not as escape from reality but as inquiry into reality's deepest conditions. During an interview, Asongu put it this way: "Metaphysics is not a luxury. It is not a distraction from real theology. Metaphysics is simply the discipline of asking what must be true for anything else to be true. And if you refuse to ask that question, you are not doing serious theology—you are doing something else."

God as Reality's Ground Rather Than Its Competitor

One of the most common misunderstandings in modern discussions of God concerns competition. People frequently imagine God and the world as rival explanations: the more science explains, the less God remains necessary. This picture has influenced both religious and secular thought, but Synthetic Theological Realism appears to reject this model entirely. God is not presented as a competing explanation among explanations; instead, God becomes the ground of intelligibility itself. This position places STR firmly within classical Christian theology. Thomas Aquinas argued that God should not be understood as one being among others but as the act of being itself (Aquinas, trans. 1947), and Paul Tillich described God as the ground of being (Tillich, 1951). STR appears closer to Aquinas than to Tillich, for reality remains real, creation possesses integrity, and God grounds reality without replacing it.

This distinction becomes important. God is not inserted where explanation fails; God makes explanation possible. Science therefore does not threaten theology; reality itself becomes more intelligible. As Asongu wrote in The Splendor of Truth, "The God who is a competing explanation is a god who will inevitably shrink as explanation expands. But the God who is the ground of intelligibility is the God who makes explanation possible in the first place. The first god dies at the hands of science; the second God is revealed by science" (Asongu, 2026e, p. 156). In one of our conversations, Asongu expanded on this point: "When Christians thought God was the explanation for why it rains, science came along and gave a better explanation, and God seemed to retreat. But that god was always too small. The God who sustains the very laws of nature, who grounds the intelligibility that makes science possible—that God does not retreat when science advances. Science advances because reality is intelligible, and reality is intelligible because it is created."

Classical theology frequently described God as transcendent, while modern spirituality often emphasizes divine closeness. Christian theology traditionally attempts to preserve both: God exceeds creation, yet God remains present to creation. Synthetic Theological Realism appears to maintain this balance: God remains irreducible, and human language never exhausts divine reality, yet transcendence does not imply distance, and God remains near. This distinction becomes increasingly important for understanding revelation. If God were fully contained within reality, revelation becomes unnecessary; if God remained entirely inaccessible, revelation becomes impossible. STR appears to preserve both divine freedom and divine participation: reality reveals, but reality does not contain God. This position helps explain why revelation remains developmental—God exceeds possession, understanding grows, and participation deepens. As Asongu remarked in an interview, "Transcendence without immanence is deism—a God who is distant and uninvolved. Immanence without transcendence is pantheism—a God who is identical to the world. Christianity has always insisted on both: a God who is more than the world and who is present to the world. STR is simply recovering this classical balance."

Conditional Reality: One of the Distinctive Contributions

Among the concepts increasingly visible across Asongu's broader work is the idea of conditional reality, and this concept deserves careful treatment because it may become one of the most distinctive metaphysical contributions within STR. At its simplest level, conditional reality proposes that created existence remains real while existing under conditions of dependence: reality remains objective, yet finite realities remain contingent; human knowing remains conditioned, yet freedom remains situated; existence remains relational. This position avoids several extremes: against reductionism, reality exceeds mechanism; against idealism, reality exceeds consciousness; against determinism, human action matters; against absolutism, human knowledge remains limited.

Conditional reality therefore becomes theological: creation exists genuinely, creation remains dependent, God remains transcendent, and participation remains historical. This concept may eventually become one of the central bridges connecting metaphysics, anthropology, and theology. When asked to explain conditional reality in ordinary language, Asongu offered this analogy: "A child exists really. The child is not an illusion. But the child exists only because of parents, food, air, water, and countless other conditions. Remove the conditions, and the child ceases to exist. That does not mean the child was not real; it means the child's reality was conditional. All created reality is like that. Only God exists unconditionally." This analogy, he acknowledged, is imperfect—children grow toward independence in ways that creatures never grow toward independence from God—but it captures the basic intuition: created reality is genuine reality, yet it is reality that depends entirely on something other than itself.

Every theology of God eventually asks: why does anything exist? Classical Christian theology answered: creation. Yet creation has often been misunderstood, frequently imagined as an event in the distant past. STR appears to recover a richer understanding: creation becomes ongoing gifted existence. Reality exists, reality remains sustained, and creation therefore becomes not merely origin but relationship. This insight transforms theological imagination: existence becomes meaningful, contingency becomes invitation, dependence becomes participation, and the world becomes neither illusion nor accident but gift. In Faith, Power, and Emancipation, Asongu writes that "to say the world is created is not to say that it was made a long time ago. It is to say that it is held in existence at every moment by a reality beyond itself. Creation is not a past event; it is a present relationship" (Asongu, 2026f, p. 203).

Providence, Freedom, Science, and the Drama of Created Existence

Once theology affirms that God creates and sustains reality, another question immediately appears: if God creates everything, what room remains for freedom? This question has occupied theology for centuries. If God determines all events, human responsibility appears weakened; if human freedom becomes absolute, divine providence appears diminished; if creation develops independently, what remains of divine action? Modern thought intensified these tensions: scientific explanation expanded, evolution challenged static understandings of nature, psychology emphasized unconscious processes, social theory emphasized structural influences, and questions of freedom became increasingly complicated. Yet the human experience of agency remained: people continue to experience themselves as decision-makers, people regret, people deliberate, people hope, and people assume responsibility.

The emerging theological framework reconstructed here appears to resist both determinism and radical autonomy. Reality remains dependent, yet dependence does not eliminate participation; creation remains sustained, yet sustenance does not eliminate agency. This balance becomes one of the more important implications of conditional reality. In an interview, Asongu described the relationship between providence and freedom using the image of a conversation: "A good conversation has both structure and spontaneity. There are rules—you take turns, you listen, you respond. But within those rules, genuine freedom operates. Providence is like that. God establishes the structure within which freedom operates, but God does not dictate every word. The conversation is real, and the responses are genuinely free, but the conversation as a whole is sustained by the trust and presence of the participants."

Providence is among the most misunderstood concepts in theology. Popular religious language often presents providence as direct control: God causes events, God determines outcomes, and history unfolds according to predetermined intention. Such images provide comfort to some people, but they also generate difficult questions: if God directly determines outcomes, why does suffering exist? Why does injustice persist? Why does prayer matter? Why does freedom exist? Synthetic Theological Realism appears to move in another direction: providence becomes less mechanical and more participatory. God sustains reality, God invites, God enables, God accompanies, and reality unfolds through genuinely created processes.

This theological direction reflects broader Christian tradition. Thomas Aquinas understood providence as God's ordering of creation through secondary causes rather than constant replacement of created agency (Aquinas, trans. 1947), and contemporary theology increasingly emphasizes divine action through created processes rather than competition with them. STR appears to extend this insight: providence remains real, but providence becomes relational; God remains active without becoming coercive. This distinction preserves both divine sovereignty and human responsibility. As Asongu wrote in an unpublished manuscript, "The question is not whether God acts—the question is how God acts. If God acts by replacing creaturely causation, then creatures have no genuine agency. But if God acts by sustaining and enabling creaturely causation, then creatures become genuine participants. The biblical language of God hardening Pharaoh's heart and Pharaoh hardening his own heart suggests that divine action and creaturely action are not alternatives but coexist mysteriously" (Asongu, 2026c).

The concept of conditional reality introduced earlier becomes especially important here. Conditional reality proposes that finite realities remain genuinely real while existing under conditions of dependence, and applied to freedom this means that human beings act, human beings influence outcomes, and human beings remain responsible, yet freedom never becomes absolute. Human agency remains relational, and persons remain shaped by biology, history, institutions, language, relationships, and moral formation, yet these conditions do not eliminate agency. This insight allows STR to avoid several extremes: against determinism, human freedom matters; against individualism, freedom remains relational; against fatalism, history remains open; against absolute autonomy, creatureliness remains real. This position has theological consequences: prayer matters, ethics matters, justice matters, history matters, and human action becomes meaningful because reality remains participatory.

God and Evolution

One of the places where theology frequently encounters modern anxiety concerns evolution. For many people, evolutionary theory appears incompatible with creation; for others, evolution proves that theology has become unnecessary. Synthetic Theological Realism appears to reject both conclusions. Creation and evolution operate at different explanatory levels: evolution describes processes while creation concerns grounding; evolution explains development while creation explains existence; evolution addresses mechanism while theology addresses meaning. This distinction has deep roots in Christian thought. The Catholic intellectual tradition has generally resisted framing science and theology as rivals, and STR appears to continue this orientation: reality remains unified, scientific discovery reveals patterns within creation, and scientific explanation therefore becomes participation in truth rather than threat to faith.

This position also connects naturally with revelation. If reality itself remains intelligible, scientific investigation becomes one mode of truthful participation, and science therefore becomes compatible with theological realism. In The Splendor of Truth, Asongu argues that "the theory of evolution is not a threat to creation; it is a description of the process by which creation unfolds. The real threat to creation is not evolution but reductionism—the claim that evolution explains everything and that therefore nothing more needs to be said. Evolution explains how life developed; it does not explain why life exists at all, why life tends toward complexity and consciousness, or why conscious beings seek meaning, truth, and goodness" (Asongu, 2026e, p. 178). During an interview, Asongu elaborated: "I have no problem with evolution. None. The problem is with the metaphysics that sometimes accompanies evolution—the claim that because something developed through natural processes, it cannot also be created. That is a non sequitur. Creation is not an alternative to natural process; creation is the ground of natural process."

No theology of God remains credible unless it addresses suffering. Modern theology increasingly recognizes this: people rarely reject God because of abstract metaphysics; people struggle because of suffering—illness, violence, loss, death, injustice, failure. The question becomes unavoidable: if God sustains reality, why does suffering remain? STR does not appear to offer a simple solution, and that restraint is important because theological systems that explain suffering too easily often become pastorally dangerous. Instead, the emerging theological trajectory suggests several principles: first, suffering should not automatically be interpreted as punishment; second, creaturely freedom remains real; third, reality develops historically; and fourth, God participates in human suffering rather than observing it from a distance.

This final point becomes increasingly important. Christian revelation culminates not in abstract explanation but in incarnation: God enters suffering. This insight prevents theology from becoming detached. Providence therefore becomes accompaniment rather than control, and creation remains meaningful even when incomplete. As Asongu reflected in an interview, "The only adequate Christian response to suffering is not explanation but presence. Job does not receive an explanation; Job receives an encounter. God does not say, 'Here is why you suffered.' God says, 'Here I am.' The cross is that presence made absolute. God does not stand at a distance watching suffering; God enters suffering, takes it into God's own life, and transforms it from within. That does not answer the question 'Why?' but it answers a deeper question: 'Where is God?' God is there, in the suffering, with the sufferer."

Divine Hiddenness and the Open Character of History

One of the recurring challenges in modern theology concerns hiddenness. If God exists, why does God not appear more clearly? Why ambiguity? Why mediation? Why interpretation? Why not certainty? STR appears to approach this question through participation: God remains hidden not because God is absent but because finite participation remains incomplete. This insight has strong theological precedent. Augustine of Hippo repeatedly emphasized that desire and love shape perception, and Blaise Pascal argued that God reveals sufficiently for seekers while preserving freedom. STR appears to extend this logic: certainty does not become the goal; faithful participation becomes the goal. Truth remains available, yet possession remains incomplete. This understanding preserves mystery without abandoning realism.

If creation remains participatory, history must remain open, and this point becomes especially important in STR. History is neither random nor predetermined; history becomes structured openness. Human decisions matter, institutions matter, ideas matter, and grace matters. This insight aligns with broader themes visible across Asongu's writing: civilizations remain vulnerable, epistemic systems may strengthen or weaken, and communities may flourish or decline. History therefore becomes morally significant. This differs from fatalistic religion: the future remains genuinely open, yet openness does not imply chaos. Reality remains structured, truth remains constraining, and participation remains meaningful. This understanding strengthens the theological importance of responsibility, for people become co-participants in history.

In The Epistemic Fracture and the Fate of Civilizations, Asongu develops this theme at length, arguing that civilizations decline not because reality changes but because their systems of mediation become unreliable (Asongu, 2026c). This diagnosis carries theological implications: if history is open, then human choices about how to organize knowledge, form institutions, and cultivate virtue have genuine consequences. The future is not written in advance, and this is not a limitation of providence but an expression of it. God creates a world in which creatures genuinely participate in shaping history. As Asongu stated in an interview, "The open character of history is not a defect to be explained away; it is a feature to be celebrated. A world in which everything was predetermined would be a world in which nothing mattered. The fact that history is open means that our choices matter. That is a gift, not a problem."

God, Communion, and Human Flourishing

The previous sections argued that God should not be understood as a competing explanation within reality but as the ground of intelligibility and existence itself. Creation was interpreted as gift, providence was understood as sustaining participation rather than deterministic control, freedom remained real under conditions of dependence, and history remained open. Yet one final question remains: why does God create at all? This question has occupied theology since its earliest centuries. Classical theology rejected the idea that creation emerges from necessity: God does not create because God lacks something, God does not create to solve loneliness, and God does not create because reality demands completion. Creation is gratuitous; creation is gift. But if creation is gift, another question follows: what kind of relationship does God seek with creation?

The emerging theological framework reconstructed in this volume appears to answer: communion. Creation exists not merely to exist; creation exists for participation. Existence itself becomes relational. This conclusion follows naturally from earlier chapters: if revelation is participation and creation remains participatory, then theology ultimately points toward communion. This insight may become one of the deepest theological movements within Synthetic Theological Realism: truth is not merely discovered; truth is inhabited. During an interview, Asongu described this as "the turn from information to intimacy. Most theology treats knowledge of God as a problem to be solved. But God is not a problem; God is a person. And persons are not known by solving them; persons are known by being with them. Theology's task is not to solve the God-problem; theology's task is to facilitate participation in the God-relationship."

One of the recurring tendencies in modern thought is to imagine reality in mechanistic terms: objects exist, forces interact, and meaning emerges later. Christian theology historically proposed something more ambitious: reality itself possesses relational structure. Persons become persons through relationship, knowledge becomes possible through participation, and communities sustain meaning. Synthetic Theological Realism appears to move strongly in this direction: reality remains objective, yet reality also appears fundamentally relational. Human flourishing therefore cannot be reduced to individual achievement. This position reflects broader themes visible across Asongu's larger corpus: truth remains social, knowledge remains mediated, persons remain relational, and freedom remains participatory.

This theological vision suggests that relationship is not accidental to existence; relationship belongs to reality's deepest structure. Theologically interpreted, this points toward God, not because human relationships create God but because relationality itself reflects participation in a deeper reality. This position remains consistent with classical Christian theology: God remains transcendent, yet creation bears traces of relational intelligibility. As Asongu wrote in Faith, Power, and Emancipation, "The Trinity is not an abstract doctrine about God's internal structure; it is the revelation that relationship belongs to the very nature of ultimate reality. If God were not relational, the world could not be relational in any ultimate sense. But God is relational—Father, Son, and Spirit in eternal communion—and therefore relationship is not a surface feature of reality but its deepest truth" (Asongu, 2026f, p. 245).

A theology of creation inevitably raises another question: why do persons matter? Modern discussions often ground dignity in autonomy, consciousness, productivity, rights, or social recognition. Each of these approaches contributes something valuable, yet all become unstable if detached from deeper foundations. Synthetic Theological Realism appears to ground dignity differently: persons matter because they participate. Human dignity arises from creaturely existence ordered toward truth. This position avoids two problems: against reductionism, human beings become more than biological systems; against abstraction, human dignity remains embodied and historical.

This insight becomes increasingly important in later theological developments. Human dignity does not depend upon intelligence, social usefulness, or success; dignity emerges from participation in reality and openness to transcendence. This theological anthropology remains deeply compatible with Christian tradition while preserving openness to psychology and social science. It also helps explain recurring concerns across Asongu's work regarding flourishing, liberation, and institutional responsibility. As Asongu stated in an interview, "Dignity is not earned. It is not achieved. It is received. To be human is to be created in the image of God, and that image is not something we accomplish; it is something we are. The task of life is not to earn dignity but to live into the dignity we have already been given. This is why every human being matters, regardless of capacity, achievement, or social contribution."

Conditional Reality and the Meaning of Dependence

Modern culture frequently treats dependence negatively. To depend appears weak, to need appears deficient, and freedom becomes identified with self-sufficiency. Christian theology historically resisted this assumption: creatureliness is not failure, dependence is not humiliation, and existence itself is received. Synthetic Theological Realism appears to deepen this insight through the concept of conditional reality. Conditional reality proposes that created existence remains real precisely because it exists relationally rather than absolutely. This idea has several consequences: human knowing remains conditioned, freedom remains situated, community remains necessary, and humility becomes rational.

This does not diminish human dignity; it protects it. Absolute independence would isolate; participation allows flourishing. This insight may become especially important in later theological discussions concerning marriage, ecclesiology, sacramental theology, and ethics. Dependence becomes transformed; dependence becomes communion. During an interview, Asongu developed this theme: "The modern ideal of the self-sufficient individual is a fantasy. No one is self-sufficient. We are born dependent, we live dependent, and we die dependent. The question is not whether we will be dependent but on whom or what we will depend. Christianity does not promise independence; it promises right dependence—dependence on the One who is worthy of trust. That is not weakness; that is wisdom."

If creation exists for participation, what role belongs to worship? Contemporary religious discourse often treats worship narrowly as ritual, music, attendance, or private devotion. Christian theology historically understood worship more broadly: worship becomes truthful orientation. Persons worship what they ultimately trust. Modern life therefore contains many forms of worship: success, ideology, markets, identity, technology, nation, and power. Synthetic Theological Realism appears to reinterpret worship through participation: worship becomes alignment with reality's deepest truth. This interpretation changes theology: worship no longer appears as religious obligation imposed externally; worship becomes participation in what is most real.

This understanding resonates with themes found across sacramental writings where rituals increasingly appear as embodied forms of truthful participation rather than isolated religious acts (Asongu, n.d.-b). This also explains why theology cannot remain abstract: truth changes practices, truth shapes institutions, and truth forms desire. In one of his sacramental meditations at AsonguBooks.com, Asongu writes, "Worship is not something we do for God; worship is something God does in us. Worship aligns us with reality. It trains our perception, forms our desires, and orients our lives toward the truth. When we worship, we are not performing a duty; we are participating in the life of God" (Asongu, n.d.-b).

One of the strongest continuities across Asongu's philosophical and theological work is the concern for flourishing. Human flourishing appears repeatedly, and this continuity matters because theology often becomes disconnected from ordinary human concerns. Questions about God may appear distant from daily life, but Synthetic Theological Realism appears to reject this separation. God becomes relevant precisely because theology concerns flourishing. Yet flourishing receives theological reinterpretation: flourishing becomes more than comfort, more than success, more than achievement; flourishing becomes truthful participation. This means that to flourish is not to control reality, not to escape dependence, but to become increasingly aligned with reality. This insight integrates earlier chapters: truth matters, revelation matters, creation matters, participation matters, and God matters. Theological language therefore becomes existential; questions concerning God become questions concerning what it means to live well.

One of the more attractive features of the theological trajectory reconstructed in this volume is its refusal to separate transcendence from ordinary life. God appears not as interruption but as presence. This does not eliminate moments of extraordinary encounter, but it expands theological imagination: creation becomes meaningful, relationships become meaningful, work becomes meaningful, learning becomes meaningful, and truth itself becomes spiritual. This insight becomes increasingly visible across later theological reflections and sacramental writings: grace appears not primarily as occasional intervention but as intensified participation. This theological imagination remains recognizably Catholic while remaining open to contemporary life, and it also helps explain the synthetic character of STR: faith and life remain integrated.

Toward a Theology of Hope

A final implication follows. If creation remains participatory, history remains meaningful. Human action matters, communities matter, institutions matter, and growth remains possible. This theological position avoids despair. Reality remains wounded, suffering remains real, yet participation remains possible. Hope therefore becomes rational, not because outcomes are guaranteed but because reality remains meaningful. This may ultimately be one of the strongest contributions of Synthetic Theological Realism: against fragmentation, coherence; against reduction, depth; against fatalism, participation; against nihilism, hope.

In one of our final conversations about hope, Asongu reflected on the relationship between hope and realism. "Hope is not optimism," he said. "Optimism predicts a positive outcome; hope trusts that meaning persists even when outcomes are negative. Optimism says, 'Everything will be fine.' Hope says, 'Even if everything is not fine, God remains faithful.' Optimism is a calculation; hope is a commitment. STR is not optimistic about the human condition—it sees fragmentation too clearly for that. But STR is hopeful because it trusts that reality is ultimately trustworthy. And that trust is not a guess; it is a response to revelation."

This chapter asked a foundational theological question: who is God, and what kind of world does God create? The answer reconstructed here proposes that God grounds rather than competes with reality, creation remains gift, conditional reality structures creaturely existence, providence sustains participation, freedom remains real, history remains open, communion becomes the goal, and human flourishing becomes truthful participation. Theology therefore becomes more than speculation about divine attributes; theology becomes reflection upon existence itself. The next chapter turns toward the decisive center of Christian theology: who is Jesus Christ, and what does it mean to say that truth became flesh?

References

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Asongu, J. J. (2026b). Beyond doctrine: A critical-liberative theology of faith and emancipation. Wipf & Stock.

Asongu, J. J. (2026c). The epistemic fracture and the fate of civilizations: Epistemic sovereignty, civilizational decline, and the path to renewal. Unpublished manuscript.

Asongu, J. J. (2026d). Critical synthetic realism and the reconstruction of the Thomistic tradition: Metaphysics, epistemology, theology, and human flourishing. Unpublished manuscript.

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