It begins, innocently enough, with the weather – autumnal and aggressively mundane. The kind of long-weekend observation that should go nowhere.

And yet, set against the quiet gravity of ANZAC weekend with its memory of sacrifice, service, and a national story marked by both courage and cost, it doesn’t stay small for long. In trueAwkward Asian Theologians fashion, the conversation spirals into something far less containable: a meditation on power.

Not the obvious kind - titles, authority, or who controls the group chat - but the subtler force that lingers in the background of things. The kind that shapes identities over time: habits, expectations, instincts you never consciously chose. Power that forms even as it limits, that is carried, absorbed and endured.

Drawing from both cultural experience and Catholic imagination, Matt and Dan circle this idea of power as something more than oppressive – as something quietly productive, even creative, shaping who we are beneath the level of awareness. Like calligraphy ink bleeding just slightly beyond the brushstroke, it works subtly, persistently, almost without notice – far more feng shui than force. Especially on a weekend like this, where memory itself becomes a kind of power, the question isn’t just who has it, but how it settles into us, rearranges us, and lingers like the last sip of tea gone cool.

Naturally, this leads to Scripture, which refuses to leave power comfortably defined. In Jesus Christ, power is not discarded but transfigured from the inside - expressed through self-gift, humility, and a disarming refusal to play by expected rules. Strength looks like surrender and divine authority looks like service. What emerges is not a denial of power, but a far more demanding vision of it – one that presses into the texture of our everyday Christian lives.

Somewhere between the crisp autumn air and the Gospel, it becomes clear that power is not just something we talk about. It’s something we’re already participating in.

Man and Dan return again to the basics. This time it is the parish, less like a system and more like a crowded yum cha table.

You arrive and the dishes are already in motion. Someone is insisting you try the chicken feet, and the lazy Susan turns whether you’re ready or not. You take what comes, and yet somehow it becomes yours.

So too, the parish. It unsettles our neat, menu-like idea of faith as clearly defined and properly ordered. Instead, faith begins not as propositions but as people in awkward space. Somewhat inconveniently, the Body of Christ involves actual bodies, bodies that crowd, linger, misread social cues, and yet still belong.

And yet it is precisely within this complication that the comfort of faith emerges, because orthodoxy here is not merely a matter of alignment with truth, but of commitment, and not only your own commitment, but the commitment of others to you.

You do not simply choose the Church; rather, you find yourself, often quietly and somewhat irreversibly, included within it, drawn into a shared life that precedes your full understanding of it.

The table continues to turn, the dishes continue to come, and you discover, almost in a Wong Kar-wai kind of way, that you are expected not only to remain, but to belong.

Resources

Lumen Gentium: On the People of God

The Asians step into the strange gravity of beauty, the transcendental that turns vibes into metaphysics.

Engaging beauty as the "Metamucil of metaphysics", Matt and Dan dive into the depths of this dietary fiber of the soul. It is not glamorous, but without it everything backs up.

Civilizations wobble. Liturgies lose their center. Even your aunties group chat starts to feel spiritually malnourished.

But beauty is not just spiritual roughage. It is a shimmer, a kind of ontological aftertaste that lingers long enough to make you wonder whether reality itself is aesthetically structured, and whether God might actually care about beauty in more than a decorative sense.

Rejecting the tired slogan that beauty is in the eye of the beholder, the hosts take that idea apart piece by piece before offering something stranger and older in its place. They gesture toward a vision of beauty that radiates outward, like your mother’s disappointment.

Drawing from sources including Dionysius the Areopagite and Thomas Aquinas, they begin sketching a metaphysics in which Beauty is not subjective fluff but a real feature of being itself, something that orders desire, reveals truth, and perhaps even saves. All of which points, uncomfortably, to the possibility that your church PowerPoint might be a minor theological crisis.

Resources

Dionysius the Areopagite: Concerning Good, Light, Beauty, Love, Ecstasy, Jealousy, and Evil

Matt and Dan begin, as serious Asians often do, over a bowl of pho - debating broth, coriander, and the hierarchy of condiments - before realising they’re circling a deeper question: what actually feeds a Catholic? From Vietnamese comfort food, they pivot to the stranger, more demanding meal - the Eucharist.

They reflect on the parish as the place where Catholics fulfil their most primordial vocation: worship. But worship, they insist, is not first something we do. It is divine initiative.

As Dan shares, the Church is not merely a congregation (a self-assembled crowd), but a convocation — a people summoned, like clans gathered before the ancestral altar. We don’t just “go to Mass”; we are called into it.

Along the way, Matt confesses to having not white privilege, but blue-and-yellow privilege — shaped by particular liturgical cultures and assumptions about what “counts” as reverent. His story becomes a reminder that our inherited tastes are not the measure of the mystery.

In the end, the Eucharist is not spiritual comfort food. It is heaven’s initiative - a sacred meal and sacrifice we did not cook up for ourselves, but hosted and given in love by the One who calls us. The small gestures of the liturgy turn out to be bigger than we imagine. The parish is not a religious food court, but the place where the summoned gather, and where God moves first.

Resources

St John Paul II: Ecclesia de Eucharistia

Matt and Dan begin with a mid-Lent wrist inspection, checking for spiritual pulse and early signs of influencer disease. It’s that penitential time of year when you ask: am I fasting from meat, or am I fasting from relevance?This episode they turn to celebrity, especially the Christian habit of baptising it and calling it evangelisation. Platform equals influence equals Gospel. Simple math but suspicious theology.The Asians suggest celebrity isn’t a neutral bamboo steamer. It’s more like hotpot broth: everything you drop in starts tasting like the algorithm. The influencer world doesn’t just spread the message; it reformats reality around visibility, scale, and engagement. Authority becomes follower count and community becomes audience.​While recognising technology can serve the Church, platform tempts us to believe that big means blessed, instant means intimate, and online means incarnational enough.The deeper pastoral problem isn’t scandal or bad takes but that the Church’s imagination gets quietly rewired, reconfiguring even the conception of faith within the Church. The Body of Christ risks becoming a network. In the end, they offer the unfashionable answer: what nurtures Christian faith isn’t celebrity. It’s Word, Sacrament, and a stubbornly local people gathered in the flesh Asian style. The Gospel doesn’t need to trend; it needs to leaven.Resources

Matthew Tan: Bobblehead Church

Sherry Turkle: Alone Together

Jodi Dean: Blog Theory

On the cusp of Lent, with a culture and a world sparring with itself like an uncoordinated kung fu film, Matt and Dan cheerfully wander into very heavy territory: world pain. (Yes, that escalated quickly).

Is world pain just regular pain with a global subscription? Or is it something else entirely, like a low-grade ache in the bones of the world, humming beneath the headlines, moving through us the way qi moves through a body, impossible to localise and hard to ignore?

Along the way, Matt and Dan poke at some of our default assumptions about pain, especially the modern instinct to bottle it up like it’s a private prescription. Drawing on the Romantics, philosophers like Maurice Merleau-Ponty, and theologians such as Joseph Ratzinger, they explore a more classical (and frankly more Chinese) intuition: that we are not sealed units but porous beings, caught in a web of relationships. When the world’s balance is off, we feel it. When creation groans, it’s not just background noise - it’s in our joints, our sleep, our prayers.

For Christians, the conversation sharpens further. How does the Cross have to say about world pain? This isn’t a moody stroll through melancholy, nor an invitation to wallow in sadness like a tragic Asian poet by a riverbank. It’s closer to an ancient physician’s diagnosis: paying attention to what hurts, not to despair, but to learn how healing might begin = even as we live in the world without finally being of it. Heavy stuff and a little awkward. Slightly unsettling but something we are all feeling. And, somehow, we hope, quietly hopeful.

Resources

Tim Brinkoff: Is the State of the World Causing You Pain?

Sally Davies: The Body as Mediator

In this hot and saucy episode, Matt and Dan talk about the body, clearing their throats and looking briefly at the floor.

They note how ideas of the body have arranged our thinking the way ancestors arrange furniture: without asking, and in ways that are hard to undo.

The Asians begin with flesh and posture, with the inconvenience of weight and the awkwardness of taking up space. But the body does not stay singular for long. It multiplies. It becomes social, cultural, ritual—something trained into us like table manners, learned before we know we are learning.

Embodiment, they suggest, is not only biological but also borrowed, practiced, and remembered. Without bodies of this kind, life resembles calligraphy written in the air: conceptually elegant, existentially useless.

They wrap things up by turning, somewhat carefully, to the Body of Christ. Here the body is neither obstacle nor escape hatch, but vocation: many bodies, uneven and ordinary, arranged like bowls at a communal table, held together by a dignity that is both transcendent and stubbornly human.

Resources

Jeffrey Bishop: The Anticipatory Corpse

Matthew John Paul Tan: Pornography & Christology

Welcome to our third season.

The Asians (no longer Matt and Dan as unique individuals) look at racism, not so much as a political issue, but an issue that is finding its way into the life of the Church.

As such, they look at the question of racism as a theological issue, and ask if racism can be a form of heresy.

To answer this, they look to the Christological debates in the early Church, and highlight how the heresies that drove those debates back then are finding their way in modern form.

In doing so, they reemphasise how a proper attention to key facets of the Christological dogmas - such as the hypostatic union and the incarnation - can inform a properly theological response to racism, insofar as racism takes up Christological heresies and applies them to anthropology. Conversely, they also highlight how a proper Christology can give salvific effect to all particularities - including the particularities of faith - insofar as they have all been relativised in Christ.

Flowing from that, the Asians look at how racism then has a spillover effect to the ecclesial dimension of faith, and wounds the Body of Christ by attacking its unity.

Resources

Pius XI: Mit Brennender Sorge