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Journal articles on the topic 'Inculturation (theology)'

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Published: 4 June 2021

Last updated: 4 February 2022

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1

Okoye, James C. "Inculturation and Theology in Africa." Mission Studies 14, no. 1 (1997): 64–83. http://dx.doi.org/10.1163/157338397x00068.

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AbstractIn this article James C. Okoye first speaks about inculturation as the mutual transformation of culture and understandings of the gospel. He then outlines some aspects of the inculturation process as it has been employed in Africa in the last four decades.. In a brief historical overview, Okoye speaks of three stages of inculturation in Africa: the stage of indigenization and adaptation, the stage of inculturation and liberation and the stage of contextualization. The rest of the article is devoted to outlining inculturation efforts in two crucial areas for African theology: salvation and christology. Salvation for Africans is more physical and ecclesial than spiritual and individualistic. A plurality of christological approaches exist in African and perhaps can be characterized as comparative, as systematic, as formed by the theology of liberation, and as arising from communal experience. Professor Okoye concludes with a brief overview of the Kairos Document from South Africa.

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2

Yirenkyi, Kwasi, and Emmanuel Martey. "African Theology: Inculturation and Liberation." African Studies Review 38, no. 2 (September 1995): 148. http://dx.doi.org/10.2307/525327.

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Bretzke, James T. "Cracking the Code: Minjung Theology as an Expression of the Holy Spirit in Korea." Pacifica: Australasian Theological Studies 10, no. 3 (October 1997): 319–30. http://dx.doi.org/10.1177/1030570x9701000306.

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Minjung theology's development in Korea, as an indigenous theology of liberation, is a genuine response to the Holy Spirit in Asia's fastest growing Christian population, though not without its problematic elements and critics. This article reflects on the inculturation of minjung theology in terms of a five-stage framework suggested by the Pentecost account in Acts 2:1–42.

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Kur, Malith. "African Christian Inculturation Project: Theological Motifs of Liberation and Decolonization." Journal of the Council for Research on Religion 2, no. 2 (August 1, 2021): 1–14. http://dx.doi.org/10.26443/jcreor.v2i2.47.

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This paper discusses the African Christian theology of inculturation. The theology of inculturation – the African indigenization of Christianity – is one of the African theological movements advocating for the liberation and decolonization of African religious, cultural, and political thought. It is a theological motif that emerged from the African experience of suffering and political and cultural denigration under European colonialism. This paper argues that the African theology of inculturation is a theological outlook that addresses African political, spiritual, and social conditions in the post-colonial era. It is modest and transformative because it offers hope to Africans and empowers them to seek positive change and inclusion, while rejecting a narrative of religious and cultural dominance. It demands recognition of Africa and its cultures by the West as an equal stakeholder in Christ’s victory on the cross. The African theology of inculturation expresses a unique African response to the gospel of salvation; in other words, Christian Scriptures are read and interpreted in line with African values, which situate Christian theology in the African cultural and cosmological worldview. The African cosmological worldview takes African indigenous cultures and philosophy as instruments that explain to Africans the relationship between Christianity and the realities of political and religious life in Africa.

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Kur, Malith. "African Christian Inculturation Project: Theological Motifs of Liberation and Decolonization." Journal of the Council for Research on Religion 2, no. 2 (August 1, 2021): 1–14. http://dx.doi.org/10.26443/jcreor.v2i2.52.

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This paper discusses the African Christian theology of inculturation. The theology of inculturation – the African indigenization of Christianity – is one of the African theological movements advocating for the liberation and decolonization of African religious, cultural, and political thought. It is a theological motif that emerged from the African experience of suffering and political and cultural denigration under European colonialism. This paper argues that the African theology of inculturation is a theological outlook that addresses African political, spiritual, and social conditions in the post-colonial era. It is modest and transformative because it offers hope to Africans and empowers them to seek positive change and inclusion, while rejecting a narrative of religious and cultural dominance. It demands recognition of Africa and its cultures by the West as an equal stakeholder in Christ’s victory on the cross. The African theology of inculturation expresses a unique African response to the gospel of salvation; in other words, Christian Scriptures are read and interpreted in line with African values, which situate Christian theology in the African cultural and cosmological worldview. The African cosmological worldview takes African indigenous cultures and philosophy as instruments that explain to Africans the relationship between Christianity and the realities of political and religious life in Africa.

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Belleau, Jean-Philippe. "The Ethnic Life of Missionaries: Early Inculturation Theology in Mato Grosso, Brazil (1952-1990)." Social Sciences and Missions 26, no. 2-3 (2013): 131–66. http://dx.doi.org/10.1163/18748945-02603001.

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From the early 1950s to the mid-1970s, missionaries from several congregations in the southwestern Amazon region of Brazil, notably a group of young Jesuits, developed an avant la lettre radical brand of inculturation theology, based on close relations with academic anthropology and cultural relativism. By the 1990s, this “type” of inculturation became one of the missionary norms in the region; it was also instrumental in the creation and orientation of the Indigenist Missionary Council, the main missionary organization in Brazil. I explore the trajectories of three inculturation theology Jesuits who asserted the need to protect indigenous cultures, including their shamanic rituals.

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7

Schineller, Peter. "Book Review: Christian Theology of Inculturation." International Bulletin of Missionary Research 22, no. 4 (October 1998): 186. http://dx.doi.org/10.1177/239693939802200427.

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8

King, Fergus. "Inculturation & the Book of Revelation." Mission Studies 18, no. 1 (2001): 24–40. http://dx.doi.org/10.1163/157338301x00045.

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AbstractFor some, couching theology in contemporary (and non-Christian) terms can seem to be a theological method which is novel and dangerous. By examining the book of Revelation, we can see that John (the writer responsible for recording the visions of Revelation) has used elements from pagan and magical language and symbolism to develop his theology. This method does not compromise his message, but rather enhances it. He further shows that it is possible to use very alien elements in the construction of a faithful theology. In his boldness, John anticipates and gives a biblical precendent for the theological message known currently as inculturation.

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9

Ngong, David. "Contesting Conversions in African Christian Theology: Engaging the Political Theology of Emmanuel Katongole." Mission Studies 36, no. 3 (October 9, 2019): 367–90. http://dx.doi.org/10.1163/15733831-12341675.

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Abstract This article argues that Emmanuel Katongole’s theology focuses on contesting conversions in African Christianity. To him, conversions that have so far taken place in much of African Christianity, especially those informed by the theology of inculturation, have not adequately emphasized the formation of critical Christian social imagination that would challenge the violent politics of the postcolonial nation-state in Africa. The article engages Katongole’s theology by showing how his understanding of conversion aligns him with a form of African Christianity which he criticizes – the neo-Pentecostal and Charismatic variety of African Christianity. It critiques Katongole’s proposal by suggesting that the social and political transformation he seeks may be enhanced by forms of conversion rooted in the theology of inculturation which he minimizes.

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10

Ngong, David T. "Theology as the Construction of Piety: A Critique of the Theology of Inculturation and the Pentecostalization of African Christianity." Journal of Pentecostal Theology 21, no. 2 (2012): 344–62. http://dx.doi.org/10.1163/17455251-02102010.

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This essay argues that an important task of theology is the construction of piety. It draws from a few critical moments in the development of Christianity, such as the development of the doctrine of God and Christology in the early church and the rejection of materialistic Christianity in early modern Europe, to argue that these moments reflect the theological struggle to shape Christian piety. The idea that theology is concerned with the shaping of piety is then used to evaluate African theology of inculturation, which has now flowered in the Pentecostalization of African Christianity. It argues that although the theology of inculturation may be helpful in constructing a viable African theology, uncritically embracing the spiritualized cosmology of African traditional societies in salvific discourses promotes a form of piety that is ill-equipped to overcome the marginalization of the continent in the modern world.

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Bevans, Stephen. "POPE FRANCIS AND INCULTURATION." Jurnal Ledalero 18, no. 2 (December 17, 2019): 203. http://dx.doi.org/10.31385/jl.v18i2.186.203-222.

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<p><strong>Abstract:</strong> This article contains the idea of Pope Francis’ contextualizations as expressed in some of his encyclicals. In his Evangelii Gaudium (Joy of the Gospel), Pope Francis supports inculturation as well as having the view that Hellenist culture is particularly appropriate in expressing Christian faith, and thus needs to be appreciated as a norm for the Church aside from the Holy Bible. In his Laudato Si (On Care for our Common Home), Pope Francis refers to a method used in liberation theology that is “See – judge – act”. Pope Francis stresses the importance of the process of observation of situations, considering the causes, and designing the actions. By referring to chapter 8 of the Apostolic Mandate Amoris Laetitia (The Joy of Love), the risks that must always be carried by each person who wishes to confront the Gospel with concrete-actual conditions are discussed. In the concluding part of this article several examples of the Pope’s sensitivity towards cultures and unusual and complex social political situations are shown by referring to the Magnum Principium (The Great Principle) Decree and the visit of Pope Francis to Myanmar.</p><p><br /><strong>Keywords:</strong> Pope Francis, Evangelii Gaudium, Laudato Si’, Amoris Laetitia, Magnum Principium, theology inculturation</p>

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12

Orji, Cyril. "A Lonerganian-Bakhtinian novelization of inculturation." Semiotica 2019, no. 226 (January 8, 2019): 271–87. http://dx.doi.org/10.1515/sem-2017-0030.

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AbstractI wish to correlate Bernard Lonergan’s functional specialty Communications with Mikhail Bakhtin’s notion of novelistic discourse with the goal of teasing out how the Bakhtinian notion of discourse furthers on-going reflection on inculturation. Theology as a highly differentiated and specialized reflection on religion bears fruit in the final stage (Communications) of theological reflection. This fruit – inculturation – can be explained using different constructs. This paper privileges the Bakhtinian construct in that it addresses “the life and behavior of discourse in a contradictory and multi-languaged world” in ways that Lonergan’s differentiated and specialized reflection on theology accounts for multiplicity of cultural traditions in an ever-changing world church.

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13

Gilliland, Dean S. "Book Review: Toward a Theology of Inculturation." Missiology: An International Review 18, no. 3 (July 1990): 374. http://dx.doi.org/10.1177/009182969001800342.

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Gilliland, Dean S. "Book Review: African Theology: Inculturation and Liberation." Missiology: An International Review 22, no. 4 (October 1994): 528–29. http://dx.doi.org/10.1177/009182969402200423.

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15

Adeney, Miriam. "Book Review: Toward a Theology of Inculturation." International Bulletin of Missionary Research 16, no. 1 (January 1992): 36. http://dx.doi.org/10.1177/239693939201600112.

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16

Hillman, Eugene. "Book Review: African Theology: Inculturation and Liberation." International Bulletin of Missionary Research 18, no. 3 (July 1994): 139–40. http://dx.doi.org/10.1177/239693939401800318.

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17

Ukpong, Justin S. "TOWARDS A HOLISTIC APPROACH TO INCULTURATION THEOLOGY." Mission Studies 16, no. 2 (April 22, 1999): 100–124. http://dx.doi.org/10.1163/15733831-90000009b.

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18

Hollenweger, Walter J. "Book Review: Toward a Theology of Inculturation." Theology 93, no. 751 (January 1990): 62–64. http://dx.doi.org/10.1177/0040571x9009300122.

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19

Odozor, Paulinus Ikechukwu. "An African Moral Theology of Inculturation: Methodological Considerations." Theological Studies 69, no. 3 (September 2008): 583–609. http://dx.doi.org/10.1177/004056390806900305.

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20

Principe, Walter H. "Catholicity, Inculturation, and Liberation Theology: Do They Mix?" Franciscan Studies 47, no. 1 (1987): 24–43. http://dx.doi.org/10.1353/frc.1987.0004.

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21

Holmes, Paula Elizabeth. ""We are Native Catholics": Inculturation and the Tekakwitha Conference." Studies in Religion/Sciences Religieuses 28, no. 2 (June 1999): 153–74. http://dx.doi.org/10.1177/000842989902800202.

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This article explores what has been termed a recent "shift in perspective" in the Catholic Church which rethinks the relationship between theology and its concrete socio-cultural context. I begin with a brief history of the term inculturation and its related concepts, particulary syncretism. An examination of the key metaphors which have been used to describe inculturation filters out the changing assumptions about Christianity and culture and the relationship between them. Some of the interrelated issues which arise in the concept of inculturation are the emergence of local Christian identity predicated on a (re)definition of tradition; discernment and evaluation of both culture and the gospel; the enactment of power structures through the workings of inculturation; and a dual process of essentializing. I illustrate these issues with a case study of the Tekakwitha Conference, a Native Catholic organization which claims to be the voice, presence and identity of Native American Catholics, and whose explicit mandate is inculturation.

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22

De Mesa, José M. "Tasks in the Inculturation of Theology: The Filipino Catholic Situation." Missiology: An International Review 26, no. 2 (April 1998): 191–200. http://dx.doi.org/10.1177/009182969802600208.

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Inculturation in the Philippines, where a Western expression of the Christian faith predominates, is the conscious appropriation and articulation of the Christian faith by using indigenous cultural resources. This concern and process implies undertaking three tasks. First, there is the necessity of relativizing the Euro-American (Graeco-Roman) embodiment of the Christian faith by seeing how it is related to and limited by that Western culture. Second, the critical significance of de-stigmatizing and re-valuing the indigenous culture that had been demeaned by colonial experiences under Spain and the United States must be attended to. Third, for the inculturation of theology to become a reality, reinterpretation of the Christian faith with indigenous categories is a must.

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Pranger, Jan H. "Culture, Ethnicity, and Inculturation." Mission Studies 18, no. 1 (2001): 154–78. http://dx.doi.org/10.1163/157338301x00117.

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AbstractThis article discusses the concept "inculturation" from both a critical and constructive perspective. It is concerned with the ideas about "culture" and cultural or ethnic identity that underlie the discourse and practice of inculturation. While inculturation is an important hermeneutical and theological principle it is necessary to be critical of the way in which theologians sometimes employ these notions, in particular in situations of ethnic conflict. The article juxtaposes essentialist and static assumptions about ethnic identity and culture underlying projects of inculturation in Sri Lanka with theoretical, postcolonial perspectives on such identities as "negotiated" or "constructed" in an ongoing cultural process. It considers the possible implications of such a perspective for the practices of inculturation in Sri Lanka, as well as the consequences for the theoretical understanding of the concept inculturation itself. The article criticizes the understanding of cultural or ethnic identity as the foundation of theological inculturation, and raises the question what does constitute such a basis. It argues, first, for an emphasis on the theological basis of inculturation in God's incarnation and saving presence in human cultures. Second, difference of culture rather than cultural identity should constitute the basis for the local construction of theology. Third, it argues that claims for theological difference are always voiced within, and therefore already presuppose, ecumenical or catholic relationships and structures of communication. The article concludes by arguing, on the basis of a "globalized" and postcolonial concept of culture, for an understanding of inculturation that includes other than cultural or ethnic identities as part of its concern with culture, as well as socioeconomic and political processes. It is hoped that a revision of the concept of inculturation along these lines may be more helpful in situations of ethnic conflict, and may also help to bring a convergence between the understanding of inculturation and contextualization.

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Ballano, Vivencio. "Science, Theology, Methodological Naturalism, and the Catholic Church’s Inculturation." International Journal of Religion and Spirituality in Society 11, no. 2 (2021): 41–52. http://dx.doi.org/10.18848/2154-8633/cgp/v11i02/41-52.

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25

Collins, Paul. "The Praxis of Inculturation for Mission: Roberto de Nobili’s Example and Legacy." Ecclesiology 3, no. 3 (2007): 323–42. http://dx.doi.org/10.1177/1744136607077156.

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AbstractThis article investigates inculturation in the twentieth century in relation to the example and practice of the seventeenth-century Jesuit missionary Roberto de Nobili. Monastic and liturgical attempts at inculturation in South India are examined as well as the critique offered by Dalit Theology. There are four sections: (1) Outline and analysis of the practice of de Nobili, and its theological basis in the seventeenth century. (2) Analysis of the parallels between the praxis of de Nobili and various Christian sannyasi in the twentieth century, e.g. Savarirayan Jesudason, Ernest Forrester-Paton, Jack Winslow, Abhishiktananda, Bede Griffiths and Francis Acharya. (3) Evaluation of the practice, and its theological basis, of these sannyasi and other religious leaders in South India. (4) Investigation of the critique of Dalit Theology of these practices, and possible outcomes for future practice e.g. in relation to inter-religious dialogue.

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van Klinken, Adriaan S. "The Ongoing Challenge of hiv and aids to African Theology: A Review Article." Exchange 40, no. 1 (2011): 89–107. http://dx.doi.org/10.1163/157254311x550759.

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AbstractThis article offers an extended review of some recent publications in the field of African theology and hiv and aids. Hence it critically examines the progress that is made in the engagement with and the reflection on issues related to the hiv epidemic by African theologians. The article notices the emergence of a new strand of Africa theology, a (liberation) theology of hiv and aids, which builds on and employs the classic strands of African liberation, inculturation, reconstruction and women’s theology. Moreover, some challenging issues for the further African theological engagement with hiv and aids are identified.

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Markey, OP, John J. "Notes from the Road More Traveled: Doing Theology in a US Cultural Context." New Theology Review 28, no. 2 (March 28, 2016): 18. http://dx.doi.org/10.17688/ntr.v28i2.1221.

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One of the most significant consequences of Vatican II has been the worldwide effort at inculturation and contextualization of the Christian tradition, particularly at the level of foundational theology and method.This process implies drawing on the unique patterns of thought, social structures, cultural narratives, and rituals to develop new theological and pastoral sensibilities.This process, termed “prophetic dialogue” by Steve Bevans and Roger Schroeder,[1] seems to be dramatically underway practically everywhere in the Roman Catholic world except, most notably, in the United States.While Hispanics/Latin@s, African Americans, Asian Americans, feminists, etc., have continuously served with an awareness of the need for contextualization, Euro-American academic and ecclesial theology has largely failed to analyze, articulate, and critique its own US cultural context and to engage it in a serious evangelical and theological dialogue. In this article, I propose to offer what I believe are four significant insights about to the task of inculturation/contextualization as it relates particularly to Euro-American theology in the church and academy in the coming decade.[1] Stephen B. Bevans And Roger P. Schroeder, Constant in Context: A Theology of Mission for Today, Maryknoll, NY: Orbis Books, 2004, 385-95.See also Bevans and Schroeder, Prophetic Dialogue: Reflections on Christian Mission Today, Maryknoll, NY: Orbis Books, 2011.

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Kato, Tsuneaki. "Die Praktische Theologie in Japan heute." International Journal of Practical Theology 22, no. 2 (November 6, 2018): 273–94. http://dx.doi.org/10.1515/ijpt-2018-0034.

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Abstract This report on Practical Theology in Japan begins with a biographical account of the discipline’s history and current situation. The author reviews more than 50 years of experience with homiletic and poimenic theory and practice (I.) Practical Theology is described as a component of missiology and as essentially missional (II. and III.). Protestant Practical Theology in Japan was heavily influenced by theology from German-speaking countries during the 1950 s and 1960 s, but particularly American theology gained influence, subsequently (VI.). In both cases, the inculturation of Christianity and Practical Theology proves to be a central issue (V.). The article concludes with a brief review of institutions and protagonists in Japanese Practical Theology today (VII.) and with a summary (VIII.).

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Bautista, Julius. "On the Anthropology and Theology of Roman Catholic Rituals in the Philippines." International Journal of Asian Christianity 1, no. 1 (November 1, 2018): 143–56. http://dx.doi.org/10.1163/25424246-00101009.

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The topic of this paper is the dynamics of clerical and public attitudes pertaining to the continued performance of Passion rituals of self-mortification among Roman Catholics in the Philippines. I examine discourses of official clerical disavowal of Passion rituals as well as the seemingly contrasting attitudes of accommodation and tacit encouragement from clerics ‘on the ground’. I argue that the diversity of perspectives on Passion rituals are not contradictions per se, but they are facets of the theological notion of inculturation, which espouses cultural porosity and diversity as elements of spiritual formation. In so doing, I discuss how scholars can come to a better appreciation of the analytical utility of inculturation by pursuing the disciplinary convergence between theology and anthropology. I submit that this anthro-theology does not only involve anthropologists expanding their conceptual range to include theological concepts but also making adjustments to the way we think about the epistemological subject positions of clerics and theologians, particularly as they are encountered in the process of ethnographic fieldwork.

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30

Docush, Vitaliy. "Protestant modernism: history, forms of display in the context of globalization and inculturation of Ukrainian society." Ukrainian Religious Studies, no. 73 (January 13, 2015): 301–11. http://dx.doi.org/10.32420/2015.73.538.

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The article deals with the essential characteristics of Protestant modernism and the main stages of its evolution. The analysis of liberal theology and new orthodoxy which established modern approaches to the interpretation of the fundamental principles of Christianity. A new image architectonics and ideology of Ukrainian Protestantism that arose in the context of globalization and inculturation

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31

Kanu, Ikechukwu Anthony. "Igwebuike theology of Ikwa ogwe and the inculturation of the gospel message." OGIRISI: a New Journal of African Studies 16 (October 2, 2020): 15–28. http://dx.doi.org/10.4314/og.v16i1.2.

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This piece on Igwebuike theology of Ikwa Ogwe has attempted at building a bridge between two conflicting inheritances or worldviews of the African Christian: the western heritage and the heritage of his or her ancestors. The researcher attempted doing this with maturity and creativity, and without destabilizing the wholeness of the African Christian. It defined Igwebuike theology contextually, and the Igwebuike concept of culture as a preparation for the gospel, basing this on Clement of Alexandria’s Stromata. This created a basis for an Igwebuike theology of Ikwa Ogwe. It argued that until this bridge is built, the Word of God cannot be effectively communicated- in such a way that the people hearing the Word understand who they are and who others are. It observed that communicating the Gospel without building a bridge would rather take people away from themselves, thus, creating a problem of identity. It discovered that the major task of the gospel message, which is the transformation of worldviews and conceptual systems would not be adequately achieved without Ikwa Ogwe. Igwebuike theology of Ikwa Ogwe, therefore, emphasizes identifying with the people and communicating the message through their categories. The purpose of this study is to make a contribution to the ongoing efforts at resolving the cross-cultural conflicts of the missionary era. The theoretical framework employed is the Igwebuike holistic and complementary understanding of evangelization and culture, which focuses on the bigger picture of reality and believes that all parts of reality are interconnected. Keywords: Igwebuike, Theology, Ikwa Ogwe, Missionary Enterprise, Culture, Conflicts

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Agostini, Nilo. "O instituído e sua “construção” ética. A Teologia Moral ante os desafios da inculturação." Revista Eclesiástica Brasileira 61, no. 242 (June 30, 2001): 389. http://dx.doi.org/10.29386/reb.v61i242.2106.

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Mudanças significativas, neste tempo de transição, exigem uma perspicácia acurada em Teologia Moral. Retomamos a reflexäo em vista de um projeto de pesquisa neste campo da Teologia. Redesenham-se, hoje, a fundamentação e a respectiva epistemologia. A "produção" do instituido e a inculturação bebem desta fonte, num discernimento constante e num contínuo esforço no aperfeiçoamento da Teologia Moral.Abstract: At this time of transition, significant changes demand acute discernment in Moral Theology. Once more we reflect on this field of Theology in view of a research project. Today, we redesign its grounds and the respective epistemology. The "production" of the instituted and the inculturation drink from this fountain, in a constant effort to find new insights and to improve Moral Theology.

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AGUILAR, Mario I. "The Theology of Inculturation and the Liturgical Writings of F. Kabasele Lumbula." Ephemerides Theologicae Lovanienses 77, no. 4 (December 1, 2001): 456–66. http://dx.doi.org/10.2143/etl.77.4.579.

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34

Loades, Ann. "Mission, Inculturation and the Liberation of Genders: The Contribution of Feminist Theology." Feminist Theology 7, no. 20 (January 1999): 87–98. http://dx.doi.org/10.1177/096673509900702007.

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35

Tharamangalam, Joseph. "Whose Swadeshi? Contending Nationalisms among Indian Christians." Asian Journal of Social Science 32, no. 2 (2004): 232–46. http://dx.doi.org/10.1163/1568531041705068.

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AbstractThe current resurgence of Hindu fundamentalism in India is broadly situated in the search for a pan-Indian Hindu identity, and in the assertion of a pan-Indian "Hindutva" (Hindu-ness) that is claimed to be the true heritage of Indians. This discourse inevitably involves the demarcation of the "Hindu" from the "other" — minorities defined as less Indian, if not foreign. Historical grievances are constructed against them and used to justify attacks on them. These "others", however, have their own discourses, their own constructions of identities, and their own articulations of historical grievances; and these are not necessarily defensive, or reactions to the Hindu fundamentalist discourse. This paper discusses the nationalist discourse of Indian Christians during the anti-colonial struggles and in the post-colonial era; an era that contained not only a rejection of Western colonial domination, but also a critique of Western hegemony over Christianity itself. Included in this discourse are the celebration of indigenous Christian traditions on the one hand, and the "Inculturation" (or simply, Indianization) of Christianity in such areas as the liturgy and even theology. Ironically, however, this process, spearheaded by the "upper caste" Christian elite, led to an oppositional discourse of the subaltern "lower caste" Christians, who resent what they see as "Sanskritization" or even "Brahminization". They have attempted to formulate their own forms of inculturation, including a sophisticated Dalit Theology. This paper examines the dialectic of these discourses, situating these in their specific historical, local-global contexts.

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Park, Do-Woong. "A Study on the Liturgy and Inculturation of the Church of Asia - Based on the Understanding of Pieris and Phan's Theology of Inculturation." Theology and Praxis 68 (February 28, 2020): 67–94. http://dx.doi.org/10.14387/jkspth.2019.68.67.

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Park, Do-Woong. "A Study on the Liturgy and Inculturation of the Church of Asia - Based on the Understanding of Pieris and Phan's Theology of Inculturation." Theology and Praxis 68 (February 28, 2020): 67–94. http://dx.doi.org/10.14387/jkspth.2020.68.67.

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Ilo, Stan Chu. "A Semiotic Approach to the Theology of Inculturation, by Cyril OrjiCyril Orji.A Semiotic Approach to the Theology of Inculturation. Eugene,or: Pickwick, 2015. Pp. 236. Paper,us$21.40.isbn978-149820-0745." Toronto Journal of Theology 31, no. 2 (January 2015): 297–98. http://dx.doi.org/10.3138/tjt.31.2.297.

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Vasiliev, Aleksey. "Methods of academic theology (pro et contra of Bernard Lonergan)." Issues of Theology 3, no. 2 (2021): 254–66. http://dx.doi.org/10.21638/spbu28.2021.208.

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The article is devoted to the development of special aspects of the methodology of academic theology, determined by the internal methods of Orthodox dogmatic theology. The development of methods of theology is becoming an urgent problem of academic theology in the modern Russian educational space in connection with the approval of the Higher Attestation Commission of the new specialty 26.00.01 “Theology”. Taking into account the specifics of the subject of theology as a new academic discipline, problematic questions remain on the applicability of the research methods of the humanities and natural sciences in it. A separate task is to develop our own method of Orthodox theology. The experience of foreign theology includes not only hermeneutical methods, conditioned by textual research, but also epistemological methods conditioned by the research of the meaning and structure of the theological cognition of reality. The foreign experience contains several developments by authors, one of which is the methodological approach of Bernard Lonergan, described in the work Method in Theology. Lonergan’s method has a neo-Thomistic origin, therefore it is not able to reflect the notion fundamental for Orthodox theology — irreducibility of the hypostatic existence of God and man to the existence of the same entities. This is largely due to the Western problem of the Latin theological inculturation of the Eastern concept of “hypostasis”, created on the basis of Greek-language ancient philosophy. However, the humanitarian potential of Lonergan’s method allows the theologian to systematize and structure the sequence of cognitive operations when performing a wide range of theological studies. The principle of hypostasis, which preserves the fullness of Orthodox theology in academic theology, is followed by the method of antinomination of theological judgments, created by Chalcedonian theology to express the hypostatic unity of incompatible entities.

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Starkloff, Carl. "Indigenous Peoples and the Experience of Christianity." Pacifica: Australasian Theological Studies 2, no. 3 (October 1989): 323–32. http://dx.doi.org/10.1177/1030570x8900200304.

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If Europeans have served as the most prominent stewards of the Gospel, it is not surprising that they have found it hard to distinguish between sharing the Good News and pushing their civilisation as if it were part of the gospel message. It has taken four centuries of pain for the churches to begin to be aware of the difference between culture and Christianity, and of the problem of distinguishing between them. Movements such as liberation theology and inculturation are demonstrating that it is not too late to change course. Europeans can, with the help of the peoples they colonised, escape their own cultural captivity.

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Zwetsch, Roberto E. "God’s Mission Challenges from the Otherness." Exchange 44, no. 1 (April 7, 2015): 5–26. http://dx.doi.org/10.1163/1572543x-12341348.

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This article raises relevant aspects of the dialogue missiology regarding Abya Yala religions and cultures. It is based on the concept of missio Dei as critical to the Christian missionary experience in Latin America, and discusses some historical examples, including Bartolomé de Las Casas, José de Acosta, Felipe Guaman Poma de Ayala and Jorge Benci, in order to arrive at the proposals for inculturation and interculturality, as the present day challenges to innovative missionary action. It declares respect and love for the ‘other’ as the starting point for a journey responding to the passion of the God of Life for humanity and dignity of all peoples and cultures. It tries to rewrite mission theology as a ‘decolonizing’ task, at a time and in a world dominated by Western culture. This requires a difficult, but essential, ‘intercultural decentering’ (Josef Estermann), which is both a rupture and a personal, philosophical, theological and pastoral conversion in this direction. Examples derived from ‘critical Pentecostal’ theology can help us in this intent.

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Küster, Volker. "From Contextualization to Glocalization." Exchange 45, no. 3 (August 17, 2016): 203–26. http://dx.doi.org/10.1163/1572543x-12341382.

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The era of Globalization — characterized by the end of the bi-polar world order and the expansion of neo-liberal capitalism as well as the compression of the world through new communication technologies — has already stamped its mark on theology. Especially those theologies which consider themselves as contextual undergo deep transformations from localization to deterritorialization, from being mono-cultural to hybridity and from being community centered to multiple belonging. The shift from contextualization to glocalization that becomes visible behind these processes is traced in the works of two African and one Asian woman theologian as well as one Asian male theologian. While Musimbi Kanyoro, Kenya, is still practicing a late modern form of inculturation theology, with the works of Musa Dube, Botswana, Kwok Pui-Lan, us, and R.S. Sugirtharajah, uk, postcolonialism irrupts into contextual and intercultural theological reflection. As a consequence the pendulum swings from the particular back to the universal, now defined as exchange and interdependence.

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Thomas, Norman. "Authentic Indigenization and Liberation in the Theology of Canaan Sodindo Banana (1936–2003) of Zimbabwe." Mission Studies 22, no. 2 (2005): 319–32. http://dx.doi.org/10.1163/157338305774756540.

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AbstractAfrican theologies are most often classified as either theologies of inculturation, or of liberation. Canaan Banana was one of few African theologians who combine authentic indigenization and liberation in their thought. The author, who knew Rev. Banana personally, based his analysis on Banana's writings and on interpretations by other scholars. Banana's theology was influenced by his ecumenical leadership as a Methodist minister, studies in the United States, involvement in the liberation struggle, and national leadership as the first President of Zimbabwe. Banana's liberation perspective, in contrast to those of most South African black theologians, dealt with issues of class rather than of color. His political theology, articulated when he was president of Zimbabwe, focused on the relation of socialism and Christianity. For him liberation involved struggle and even armed struggle. In his last decade former President Banana began to articulate a prophetic "Combat Theology." Banana stimulated a heated discussion on biblical hermeneutics in southern Africa by proposing deletion from the Bible of passages used to justify oppression. Believing that God is revealed also through creation and African culture, he found creative myths and images of Jesus in the cultures of his own Shona and Ndebele peoples. His contribution is a theology that can help Christianity to be both indigenous and socially relevant in 21st century Africa.

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F. O’Meara, O.P., Thomas. "Dominican and Jesuit Theologians at an Ecumenical Council: Yves Congar and Karl Rahner." Journal of Jesuit Studies 7, no. 3 (April 11, 2020): 459–71. http://dx.doi.org/10.1163/22141332-00703006.

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The Second Vatican Council was not only a meeting of bishops from around the world, it was also an assembly of theologians. Prominent among those gathered were the Dominican theologian Yves Congar and the Jesuit theologian Karl Rahner. Both offered a positive theology of grace outside of Christianity, an embrace of true inculturation within the church, and both saw the council as a beginning in opening up the church to theological variety appropriate to become a global presence in a new era. During the council, Congar and Rahner worked together, developed a friendship, and found that they had harmonious theological perspectives that allowed them to become valuable allies in shaping the final outcome of the council.

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Clarke, Sathianathan. "The Jesus of Nineteenth Century Indian Christian Theology: An Indian Inculturation with Continuing Problems and Prospects." Studies in World Christianity 5, no. 1 (April 1999): 32–46. http://dx.doi.org/10.3366/swc.1999.5.1.32.

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Clarke, Sathianathan. "The Jesus of Nineteenth Century Indian Christian Theology: An Indian Inculturation with Continuing Problems and Prospects." Studies in World Christianity 5, Part_1 (January 1999): 32–46. http://dx.doi.org/10.3366/swc.1999.5.part_1.32.

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Brueggemann, Walter. "Toward a Theology of Inculturation By Aylward Shorter Maryknoll, N.Y., Orbis Books, 1988. 291 pp. $16.95." Theology Today 47, no. 1 (April 1990): 80–82. http://dx.doi.org/10.1177/004057369004700118.

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MacKenzie, C. James. "To Endure or Ignore?" Postscripts: The Journal of Sacred Texts, Cultural Histories, and Contemporary Contexts 5, no. 3 (December 22, 2011): 317–36. http://dx.doi.org/10.1558/post.v5i3.317.

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In the context of an increasingly centrist hierarchy, the fate of various progressive Catholic post-Vatican II evangelizing movements is unclear. I consider here how two progressive priests in Guatemala have dealt with hierarchical discipline. I examine the role of these priests and their superiors in a vertically and horizontally structured religious field. While one priest, a proponent of Charismatic Catholicism, feels alienated from the hierarchy and his congregation and imagines alternatives in terms of schism, the other, a proponent of inculturation theology, found practical freedom from both grassroots and hierarchy through the development of networks, which I analyze using models derived from Castells. Together, these cases demonstrate how religious power, while strongly centralized in the context of the Catholic Church, can adapt—if imperfectly—to different organizational structures simultaneously.

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Gathogo, Julius. "Reconciliation Paradigm in the Post Colonial Africa: A Critical Analysis." Religion & Theology 19, no. 1-2 (2012): 74–91. http://dx.doi.org/10.1163/15743012-12341235.

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Abstract The article sets out to stir up the debate on reconciliation project in the post colonial Africa. As we strategise on ways and means of delivering the promise of reconstruction, there is need to pay more attention on the reconciliation for individual and society. In other words, does reconciliation mean blanket forgiveness or reparation? How can we ensure that those who looted Africa account for their misdeeds without further complicating the situation? The article is set on the premise that even though there are many paradigms in African theology of the twenty-first century, minor paradigms (refer to reconciliation, liberation, inculturation, market-theology and charismatic among others) and the dominant paradigm (refer to reconstruction) are both critical in the holistic rebuilding of the post colonial Africa. This said; it is imperative to critically assess reconciliation as an important paradigm – as it runs concurrently with other paradigms in Africa today. In particular, are the Truth, Justice and Reconciliation Commissions taking place in various countries of the tropical Africa, since Tutu’s South African sample of 1995, rooted in African cultural and religious heritage, and hence authentic? How can Africa go about her reconciliative phase?

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Dugan, Kathleen. "Toward a Theology of Inculturation. By Aylward Shorter. Maryknoll, NY: Orbis, 1989. xii + 291 pages. $16.95 (paper)." Horizons 17, no. 1 (1990): 170–71. http://dx.doi.org/10.1017/s0360966900020016.

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