Journal articles: 'Postcolonial theology'

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Kim, Grace Ji-Sun. "Postcolonial Theology and Intersectionality." Journal of Ecumenical Studies 55, no. 4 (2020): 595–608. http://dx.doi.org/10.1353/ecu.2020.0047.

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Dormor, Duncan. "Guest Editorial: The Case for Postcolonial Theology." Modern Believing: Volume 62, Issue 4 62, no. 4 (October 1, 2021): 327–37. http://dx.doi.org/10.3828/mb.2021.19.

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This article provides an extended introduction to postcolonial theology. It makes the case for regarding postcolonial theology as a genuinely global theology and challenges the dominance of the traditional systematic theology of the West arguing that it should be set in its cultural context.

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Harmakaputra, Hans Abdiel. "Toward an Indonesian Postcolonial Christology." Exchange 45, no. 2 (April 12, 2016): 173–93. http://dx.doi.org/10.1163/1572543x-12341400.

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‘Indonesian theology’ has not yet flourished as a theological discourse. Unlike liberation theology, black theology, feminist and womanist theology, or other Asian theologies such as South Korean and Indian theology, there is no consensus on what ‘Indonesian theology’ is. Some theologians have tried to build up this perspective for several decades, yet the result is still far from clear. The intent of this article is to describe several examples of Indonesian readings on the figure of Jesus Christ and to identify several key elements using postcolonial theological analytical frameworks that could contribute to the construction of ‘Indonesian Postcolonial Christology’. After discussing three examples of Christological works, I found three key elements related to three loci of Indonesian context: the reality of oppression, multi-cultural, and multi-faith milieu. In addition, this article will give special attention to how this framework correlates with liberation theology.

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Kopiec, Piotr Szymon. "New voices in the grassroots ecumenism: an outline of the postcocolonial theological thought." Studia Oecumenica 19 (December 23, 2019): 19–31. http://dx.doi.org/10.25167/so.1262.

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Postcolonial theology is, beside liberation theology, contextual theology and intercultural theology another theological approach which emerges on the theological margins and inspires many grassroots ecumenical organizations, when adopting the postcolonial theory to theology. Like postcolonialism, it is not an orderly and integrated system of beliefs, rather it is a broad stream of thoughts, postulates and interpretations that often has a little in common. Nevertheless there are elements which set a common denominator. They might be classified in two groups of theological claims, firstly, deconstruction of the theological tradition, secondly, liberation from the bonds of Christian imperialism. The latter is regarded by the postcolonial theology also in two perspectives: socio-political and epistemological ones. According to the postcolonial thinkers, the Church cooperated, assented and legitimised political power which down the centuries maintained the structures of oppression, exclusion and subjugation. This conviction leads the postcolonial approach to the positions close to these of liberation theology, in particular, to the principle of the „option of the poor”. Secondly, postcolonialism claims Christianity must knock down the epistemological wall of its imperialist theologies, built only and exclusively on the European philosophy and European civilization. The article presents the crucial points of postcolonialism and its theological application. It shows that on the one hand its claims are often too revolutionary and too one-sided, on the other the postulate of the epistemological change might be regarded as a proposal answering the crisis in the Western Christianity.

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Pui-lan, Kwok. "Postcolonial Intervention in Political Theology." Political Theology 17, no. 3 (May 3, 2016): 223–25. http://dx.doi.org/10.1080/1462317x.2016.1186443.

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Aguilar, Mario I. "Postcolonial African Theology in Kabasele Lumbala." Theological Studies 63, no. 2 (May 2002): 302–23. http://dx.doi.org/10.1177/004056390206300204.

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[The author examines various trends and methodological developments in African Christian theology, particularly processes of “ordering” and subsequently “disordering” as a particularly African theological method. His framework suggests that colonialists and theologians shared a common purpose, namely ordering, and as a result, theology and colonialism developed related methodologies of ordering knowledge. In the postcolonial era a process of theological disordering is taking place led, among others, by François Kabasele Lumbala and his conception of the body within African liturgical theology.]

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Puggioni, Roberto. "Latin American Liberation Theology and Postcolonial Studies." Religion & Theology 25, no. 3-4 (December 3, 2018): 313–49. http://dx.doi.org/10.1163/15743012-02503011.

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Abstract This paper argues in favour of the need of a continuous decolonisation and contextualisation of theology. Global capitalism, modernity, and the persistent colonial attitudes of the Western world are the phenomena in which to frame the presence of striking inequalities among and within countries. By assuming a liberationist standpoint, the analysis points at the convergence in methods and scopes of the Western postcolonial thought and the Latin American Christian theology of liberation for an effective decolonisation of theology. Liberation, with all its implications, becomes the key term through which to understand this relationship.

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Reuter, Sarah E. "Interdependence: A Postcolonial Feminist Practical Theology." Religious Education 116, no. 1 (January 1, 2021): 93–94. http://dx.doi.org/10.1080/00344087.2021.1872005.

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Cho, Eunil David. "Interdependence: A Postcolonial Feminist Practical Theology." Journal of Pastoral Theology 29, no. 2 (May 4, 2019): 132–35. http://dx.doi.org/10.1080/10649867.2019.1636500.

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Gruber, Judith. "Intercultural Theology as a (Post)colonial Project?" Interreligious Studies and Intercultural Theology 1, no. 1 (March 27, 2017): 105–11. http://dx.doi.org/10.1558/isit.32713.

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In this article, then, I explore the relation between IT and postcolonial studies—the questions I aim to answer are these: How can the postcolonial paradigm shift be adequately implemented into IT, and what does its reception entail for the theological status of IT?

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Kim-Cragg, David Andrew. "Minjung in the Mission House: How Korean Christians in the Democratization Movement Encountered a Theology for the Postcolonial Era." Journal of World Christianity 12, no. 1 (January 2022): 47–69. http://dx.doi.org/10.5325/jworlchri.12.1.0047.

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Abstract Minjung theology, developed by Christians involved in the South Korean Democratization Movement, has often been described as a Korean liberation theology but its connections to and significance for the Missionary Enterprise have rarely been explored. Analyzing the archival data related to its development in a Canadian missionary house, this article explores the historical influences that shaped minjung theology, with a focus on its relationship to the Canadian mission in Korea. The history of this Korean expression of the Christian faith sheds light on its postcolonial character and the enduring significance of minjung theology. Seen through a postcolonial historical lens, this article shows the relevance of minjung theology for the present by evaluating its connection to and influence on the Canadian church with which it was closely associated.

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Maddix, Mark A. "Embracing Postcolonialism: The Future of Christian Education." Christian Education Journal: Research on Educational Ministry 15, no. 3 (December 2018): 479–90. http://dx.doi.org/10.1177/0739891318809209.

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The field of Christian education is changing due to globalization and contextualization of society, particularly as it relates to the ethnic demographics of the church. While much of the research and leadership in evangelical theology has historically been dominated by white males from the West, the field of postcolonial theologies and hermeneutics has implications for the church and the future of the field of Christian education. This article provides an overview of postcolonial studies (liberation theologies, feminist theology, and biblical hermeneutics) and how they are changing the scope of theological and biblical studies. Then the article gives focus to the impact of postcolonial studies on the field of Christian education by sketching out a way forward for future studies in Christian education.

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Sihombing, Hesron H. "The Batak-Christian Theology of Land: Towards a Postcolonial Comparative Theology." CrossCurrents 73, no. 1 (March 2023): 42–63. http://dx.doi.org/10.1353/cro.2023.0003.

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Shaw, Richard William. "Book Review: Postcolonial Imagination & Feminist Theology." Missiology: An International Review 34, no. 3 (July 2006): 418–19. http://dx.doi.org/10.1177/009182960603400329.

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Broadbent, Ralph. "Book Review: Postcolonial Imagination and Feminist Theology." Theology 109, no. 850 (July 2006): 308–9. http://dx.doi.org/10.1177/0040571x0610900422.

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Kim, Jean K. "Book Review: Invitation to a Postcolonial Theology." Expository Times 117, no. 9 (June 2006): 391. http://dx.doi.org/10.1177/001452460611700926.

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Kwan, Simon Shui-Man. "Decolonizing “Protestant” Death Rituals for the Chinese Bereaved: Negotiating a Resistance that is Contextually Relevant." International Journal of Practical Theology 25, no. 2 (January 13, 2021): 243–62. http://dx.doi.org/10.1515/ijpt-2019-0017.

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Abstract This paper is a postcolonial reading of the Protestant practice of continuing bonds between the living and the dead in Hong Kong. It sees the practice as an imperfect indigenization that, in the post-colonial Hong Kong context, can be interpreted as an everyday resistance, a notion advanced by James Scott. The postcolonial relevance of an everyday resistance is explained. The findings of a qualitative study are reported to substantiate the claims. It concludes that a practical theology of imperfect indigenization understood as resistance on everyday level is a public theology recommendable to the post-colonial Hong Kong and Asia.

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Lensink, Jip. "Contextual Theology as Heritage Formation: Moluccan Culture, Christianity, and Identity." Exchange 50, no. 3-4 (December 14, 2021): 238–69. http://dx.doi.org/10.1163/1572543x-12341601.

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Abstract This article uses the case of Moluccan Protestantism to argue that contextual theology is not merely a postcolonial theological movement, but in some cases also can be understood as part of a larger post-independence political nation-building project of heritage formation. I show how in two key political periods the interests of the Moluccan Protestant church (GPM) and the Indonesian government coalesced. The word ‘heritage’ is central to the Moluccan contextual discourse, and the development of contextual theology resembles practices of heritage formation, being a controlled political process of careful selection of cultural forms, aimed at a sense of ‘authentic’ local identity. The development of a Moluccan contextual theology partakes in the socio-political effort of preservation of Moluccan cultural heritage. At the same time, and paradoxically, the heritage frame in which Moluccan contextual theology is embedded, also hinders the theological goal of contextualization. This article is based on anthropological research into Moluccan theology. Its innovative contribution and relevance lies in the interdisciplinary postcolonial perspective, that understands Moluccan contextual theology as both a theological exercise of inculturation and as a religious expression of Indonesia’s heritage politics.

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Kim, Soo-Youn. "Reactivating Theology within “In-between” Spaces toward a Korean Women’s Postcolonial Theology." Trans-Humanities Journal 7, no. 1 (2014): 95–117. http://dx.doi.org/10.1353/trh.2014.0020.

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Sipayung, Parulihan, and Chammah J. Kaunda. "Jaulung Wismar Saragih." International Journal of Asian Christianity 6, no. 2 (August 25, 2022): 161–83. http://dx.doi.org/10.1163/25424246-06020002.

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Abstract This study explores the theological significance of Jaulung Wismar Saragih (1888-1968), the first-generation Christian, ordained pastor and theologian from the Simalungun ethnic group. He was also the first local person to translate the Bible into his local language in the Indonesian context. Saragih’s theological thinking foregrounded Indonesian postcolonial contextual theology regarding the identity and role of the church for social transformation in the context of religious pluralism and the struggle for gender justice, human freedom, and dignity. This study is an appreciative inquiry from a postcolonial theo-historical and biographical reconstruction of Saragih’s contextual theology and its public theological implications for contemporary Indonesia.

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Nel, Reginald W. "The Role of Ecumenism, Church, and Missiology in Violent Conflict from an African Postcolonial Theological Perspective." Exchange 53, no. 1 (March 19, 2024): 46–61. http://dx.doi.org/10.1163/1572543x-bja10060.

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Abstract The defining sign of our time in relation to violent conflict is the ongoing Ukraine-Russia war. It impacts not only European countries, but also the Global South. From an African postcolonial theological perspective, the question is how to discern the ‘neutral’ stance of South Africa and various other African countries on Russia’s invasion of Ukraine? Therefore, this article aims to present a postcolonial African analysis of violent conflict and trauma in Africa. This will be done referring to the debate between Tinyiko Maluleke and Emmanuel Katongole on the future of African theology. It concludes that the churches in Africa and theology can play their role in a posture of humility, leading in performing rituals of lament in the face of trauma. The narrative of a future African theology (and African ecclesiology) may not adhere to Eurocentric (neocolonial) dictates, or to reductionist analysis of the context.

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Park, Sue Kim. "Jeong: A Practical Theology of Postcolonial Interfaith Relations." Religions 11, no. 10 (October 10, 2020): 515. http://dx.doi.org/10.3390/rel11100515.

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This article examines Korean American Christians’ involvement in interfaith relations from a practical theology perspective. The author begins the research with the broad question, “What is going on with Korean American Christians in interfaith engagement?” and interrogates more specifically the methods through which they participate in it. Gathering results from ethnographic research, the author claims that Korean American Christians build interfaith relationships through jeong, a collective sentiment many Koreans share. Jeong is an emotional bond that develops and matures over time in interpersonal relationships. As for interfaith engagements, Korean American Christians cultivate organic, messy, affectionate, and sticky relationships, letting jeong seep into their lives across religious, faith, and non-faith lines. The praxis of jeong is analyzed in three categories: (1) love and affection, (2) liberating and healing power, and (3) stickiness and vulnerability.

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Nyengele, M. Fulgence. "A Postcolonial Self: Korean Immigrant Theology and Church." Journal of Pastoral Theology 26, no. 1 (January 2, 2016): 72–74. http://dx.doi.org/10.1080/10649867.2016.1178993.

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Joung, Eun Sim. "A Postcolonial Self: Korean Immigrant Theology and Church." Practical Theology 9, no. 3 (July 2, 2016): 258–59. http://dx.doi.org/10.1080/1756073x.2016.1235110.

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Brett, Mark G. "Canto Ergo Sum: Indigenous Peoples and Postcolonial Theology." Pacifica: Australasian Theological Studies 16, no. 3 (October 2003): 247–56. http://dx.doi.org/10.1177/1030570x0301600301.

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Nausner, Michael. "Culture-Specific and Cosmopolitan Aspects of Christian Coexistence. A Postcolonial Perspective on Ecumenical Relations." Religions 13, no. 10 (September 23, 2022): 896. http://dx.doi.org/10.3390/rel13100896.

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This article wants to shed light on some of the cultural complexities of the ecumenical movement by putting it in conversation with postcolonial theory. It argues that the academic discourse of postcolonial theory and the ecclesial movement of ecumenism are siblings of sorts in as much as they both deal with the lingering consequences of past violence and with the tensions between particularity and universality. A growing awareness of the problem of postcolonial conditions in the ecumenical movement is briefly documented with reference to the journal VOICES/VOCES and Simón Pedro Arnold’s suggestion of an ‘inter theology’ sensitive to the power dynamics and cultural intermingling in global Christianity. In a similar vein, Claudia Jahnel is arguing for an intercultural theology that takes processes of hybridization seriously and therefore needs to develop forms of ‘vernacular ecumenism’. It is an ecumenism that materializes in countless Christian migrant communities around the globe. To understand and recognize the complexities in these postcolonial Christian identity formations, some kind of ‘cosmopolitan ecumenism’, as André Munzinger calls it, needs to be developed. This way, hybrid cultural and theological formations can be recognized, and hegemonic universalisms resisted.

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Betcher, Sharon V. "Revisiting 'Midnight’s Children'." Postscripts: The Journal of Sacred Texts, Cultural Histories, and Contemporary Contexts 7, no. 3 (January 20, 2016): 311–34. http://dx.doi.org/10.1558/post.v7i3.20305.

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Within postcolonial literature, “Midnight’s Children” (Rushdie) their births laden not only with supernatural expectation, but traumatically marked with cultural upheaval—appear as symbols of hope in an unreliable future. Given the presence of disability in postcolonial literature, this essay pushes Christian theology to think with our own “midnight’s child”—one born “uncomely,” disfigured (Isaiah 53). “Disability”— never without some material signature, but always a cultural representation— names the ply of rhetoric batted back and forth between colonial and anti-colonial, these volleys shifting aesthetics and bending arcs of affect. Through the optics of modern realism, Jesus appeared as healer for the regime of “ablenationalism.” This essay, however, dares to think the figure of Jesus as volleyed back at Empire by anti-colonials. Reading with the Global South—namely, with the biblical scholar Simon Samuel and the constructive theology of Marcella Althaus-Reid—makes the figure of Jesus as postcolonial crip not wholly unprecedented.

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Müller, Sabrina. "After the Sermon and Beyond the Pulpit: Transformative, Power-Sensitive Homiletics of Polyphony and Hope." Homiletic 49, no. 1 (June 1, 2024): 39–52. http://dx.doi.org/10.15695/hmltc.v49i1.5623.

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This article considers the connection between preaching and power in search of a more inclusive understanding of preaching and more expansive modes of sermonic expression. As feminist and postcolonial theologians repeatedly emphasize, the pulpit, in both a concrete and symbolic sense, remains oriented toward white male preachers. German-language education also continues to be dominated by this perspective. Drawing on interdisciplinary theories of power and postcolonial theology, the concluding section of this paper introduces five dimensions of homiletical practice aimed at making preaching more sensitive to power dynamics: sharing interpretive power, starting from religious experience and lived theology; taking the body seriously (embodiment); daring polyphony; and imagining and acting together on the kingdom of God.

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Turner, Carlton. "Deepening the Postcolonial Theological Gaze: Frantz Fanon and the Psychopathology of Colonial Christianity." Modern Believing: Volume 62, Issue 4 62, no. 4 (October 1, 2021): 340–48. http://dx.doi.org/10.3828/mb.2021.20.

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Postcolonialism is not simply an optic, but also a particular practice, a way of reading texts and contexts that sees the interconnections of the psychological, cultural and theological nature of the traumatic legacies of colonialism and empire. In this article, I reflect on postcolonial theology suggesting that any postcolonial gaze pay particularly attention to the psychological dimension of coloniality that continues to operate within Christian discourses. I engage Franz Fanon, African Caribbean postcolonial or rather, anti-colonial, radical and revolutionary intellectual whose academic work and activist lifestyle have embodied this attention to the psychological.

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Kulpinov, S. S. "Revisiting the Post-Colonial Character of the Siberian Renovationist Church." Bulletin of Irkutsk State University. Series Political Science and Religion Studies 39 (2022): 117–24. http://dx.doi.org/10.26516/2073-3380.2022.39.117.

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The article analyzes church practices of the Siberian Renovationist Church in the 1920s – the first half of the 1930s in the view of their postcolonial nature. The features of the postcolonial approach in theology and church practices have been outlined. The article examines the national postcolonialism in the communities and dioceses of the Siberian church, and analyzes some features of Siberian church nationalism in the context of postcolonial issues as well. The author has come to the conclusion that the Siberian Renovationist Church sought to make its own ideas primary, as well as to develop national heritage within individual communities. However, a coherent system of views that could be described as postcolonial was not formed.

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Fensham, Charles James. "Douglas Hall's Theology of the Cross as Contextual Theology in the Postcolonial Context." Toronto Journal of Theology 34, no. 1 (June 2018): 111–23. http://dx.doi.org/10.3138/tjt.2017-0204.

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Papathanasiou, Athanasios N. "Orthodox Theology's Hide‐and‐Seek with Postcolonialism." International Review of Mission 112, no. 2 (November 2023): 218–27. http://dx.doi.org/10.1111/irom.12470.

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AbstractAccording to the postcolonial approach, to understand today's world one must take into account modern colonialism (late 15th to mid‐20th centuries) as well as all other forms of colonialism. Orthodox theologians have only recently and on a small scale begun to use postcolonial analysis. However, Orthodox theology can contribute to the discussion and shed more light on both the historical experience and the future course of the debate. In particular, the postcolonial perspective can intersect with missionary praxis and missiology, as the Orthodox Church began to be seriously active in the missionary field (of sub‐Saharan Africa and the Far East) in the 1960s, that is, at the end of the classical colonial period. Its experience confirms that colonialism entails not only direct imposition on the colonized but also the colonized people's internalizing of the colonizers’ logic. The postcolonial approach thus invites self‐criticism. The obligation to be self‐critical is at the heart of the Orthodox tradition, despite the fact that it is often forgotten, resulting in nightmarish distortions and neo‐colonial attitudes. At the same time, the postcolonial perspective reinforces the liberating mission of the gospel and patristic theology in all human contexts. In this way, postcolonialism is called to come to a fruitful completion with anti‐colonialism and to contribute to the key demand of Orthodox ecclesiology, which is the formation of authentically local churches and not branches of other, national churches.

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Moe, David. "Postcolonial and Liberation Theologies as Partners in Praxis Against Sin and Suffering: A Hermeneutical Approach in Asian Perspective." Exchange 45, no. 4 (November 22, 2016): 321–43. http://dx.doi.org/10.1163/1572543x-12341412.

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In their hermeneutical reading of the Bible, postcolonialism and liberationism have some differences. Liberationism can be seen as a ‘canon within canon approach’ because it has some certain favoured texts, such as the Exodus event and the Nazareth Manifesto. By contrast, postcolonialism can be seen as a ‘canonical approach’ since it is broader in its approach to Biblical interpretation. With a critical lens, the latter hermeneutics tries to read the whole Bible, including the imperial texts.1 Yet, both hermeneutics have common goals of liberation, working toward ending domination. Both endorse the oppressed as the prime site for theology and praxis.2 The main aim of this publication is to employ both hermeneutics as partners in praxis. Using postcolonial and liberation hermeneutics, this paper will explore a theological concept of sin and suffering and three aspects of liberation — holistic liberation, exclusive liberation and inclusive liberation. It will be affirmed that postcolonial theology of liberation is not just liberation of the oppressed, but it is liberation by the oppressed for the mutual benefits of both the oppressed and oppressors in a postcolonial Asia.

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Abraham, Susan. "Decolonizing Western Christianity for a Genuine Catholicity of Culture." Interreligious Studies and Intercultural Theology 3, no. 1-2 (April 5, 2019): 47–62. http://dx.doi.org/10.1558/isit.38316.

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Does Robert Schreiter's proposal for a new catholicity secure a decolonized theology of culture? This essay discusses salient elements of Schreiter's theological proposals and suggests that postcolonial theologies of culture avoid the twin pitfalls of identity politics and erasure in the Western academic study of theology by employing the methods of deconstruction. Identity claims, knowledge claims, and theological claims are to be persistently critiqued for their tendency towards totalization. Only such a practice of deconstruction aiding an active spirituality can secure a decolonized theology of culture.

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Choi, Soonyang. "Reading Church Women hybridity From the Perspective of Postcolonial Feminism." Korean Society of Minjung theology 39 (June 30, 2023): 199–221. http://dx.doi.org/10.58302/madang.2023.39.199.

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In this paper, I would like to criticize the view that tries to generalize Korean church women. I would like to do this from the point of view of Gayatry Spivak and Trinh T. Min-ha. Both theorists do not look at the female subject in common but try to imagine it in various and hybrid wys. Korean church women cannot be called Asian women or even European women because they resemble American Christianity in terms of Christianity, but belong to Asia in terms of race. Theology or sermons conducted in Korean churches are not for women’s equality and liberation. Rather, interpretations and contents that demand obedience from women are the main ones. Theology of Korea needs to be widened by gender sensitivity which addresses the issues related to ‘women and their lives.’ I believe Gayatri Spivak’ and Trinh T. Min-ha’s ideas can help expand the perspective of looking at church women. Church women are the majority of those who hold conservative views, but some young women and women have views that are different from traditional Christian positions if they are equipped with femininity. Therefore, in this article, I would like to briefly discuss how to listen to the voices of women in the church who have become more complex and diverse from the perspective of postcolonial women’s studies and through the voices of women in resistance.

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Mokrani, Adnane. "Islamic Hermeneutics of Nonviolence: Key Concepts and Methodological Steps." Religions 13, no. 4 (March 29, 2022): 295. http://dx.doi.org/10.3390/rel13040295.

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The article traces the key concepts and methodological steps that make an Islamic theology of nonviolence plausible. It offers the tools for a critical reading of classical texts, “sacred” history, and globalized modernity. The article deals with the theology of nonviolence as part of modern and contemporary theologies: those of religious pluralism, feminism and liberation, which are interconnected and share the same hermeneutical knots and challenges. Nonviolence theology can be considered the big umbrella that includes all these aspects. It is a postcolonial approach, nurtured by Sufism, that aims to liberate theology from past and present power claims and build the bases for radical reform.

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Hedges, Paul. "Theorising a Decolonising Asian Hermeneutic for Comparative Theology." International Journal of Asian Christianity 3, no. 2 (September 3, 2020): 152–68. http://dx.doi.org/10.1163/25424246-00302004.

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Abstract This paper advances some ways in which Asian perspectives challenge the regnant discourse of comparative theology. It sets out some key aspects of the postcolonial critique of comparative theology, and shows how conceptions of “religion” in the discipline are often based in problematic Western paradigms. However, it also challenges any reified distinction of “Orient” and “Occident”. It is argued that if Asian comparative theology is to fulfil its potential it must not operate within existing dominant Western frames. The author suggests that a hermeneutical basis for comparative theology may be rethought through Asian lenses, and draws on the philosophy of Nāgārjuna to provide an example of this.

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Tanujaya, Fandy Handoko, and Yeremia Yordani Putra. "A PRELIMINARY EVALUATION OF KWOK PUI-LAN’S POSTCOLONIAL FEMINIST THEOLOGICAL METHOD." Jurnal Amanat Agung 16, no. 1 (March 21, 2021): 29–66. http://dx.doi.org/10.47754/jaa.v16i1.472.

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Abstrak: Teologi feminis pascakolonial merupakan sebuah gerakan teologis dari Dunia Ketiga yang berusaha menggabungkan perjuangan feminis melawan androsentrisme dan patriarki dari generasi pertama teolog feminis—yang dominan berkulit putih—dengan sebuah kesadaran terhadap pengalaman kolonial dan perjuangan bagi kemerdekaan. Di dalam area penafsiran Alkitab, pendekatan feminis pascakolonial mencoba untuk mendekolonisasi dan mendepartriarkalisasi teks-teks Alkitab dan penafsirannya bagi tujuan-tujuan liberatif. Artikel ini mengobservasi dan menganalisis salah satu teolog feminis pascakolonial yang terkemuka, yaitu Kwok Pui-Lan, secara khusus menelaah metode berteologinya yang unik. Tiga isu spesifik akan dibahas: pandangannya tentang pengalaman, Alkitab, tradisi, dan akal budi sebagai sumber-sumber berteologi, pandangannya tentang doktrin Alkitab dan penafsirannya, dan metodenya dalam melakukan teologi feminis pascakolonial. Artikel ini akan ditutup dengan sebuah evaluasi awal. Sementara beberapa poin positif dapat ditarik dari metodenya, kaum Injili akan melihat beberapa potensi masalah, khususnya terkait isu otoritas, kebenaran, dan identitas. Abstract: Postcolonial feminist theology is an originally Third-World theological movement which attempts to combine feminist struggles against androcentrism and patriarchy of the first generation of feminist—predominantly White—theologians with an awareness of colonial experience and struggle for independence. In the area of biblical interpretation, postcolonial feminist approach tries to decolonize and depatriarchalize both biblical texts and their interpretations for liberative purposes. In this article, authors will observe and analyze one of the most prominent postcolonial feminist theologians, Kwok Pui-Lan, specifically looking at her unique theological method. Three specific issues will be addressed: her view on experience, Scripture, tradition, and reason as sources of theology, her doctrine of Scripture and its interpretation, and her method of doing postcolonial feminist theology. The article will then be concluded with a preliminary evaluation. While some positive points can be drawn from her method, evangelicals will observe some potential problems, especially those concerning the issues of authority, truth, and identity.

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Park, Hanbyul. "HyeRan Kim-Cragg, Interdependence: A Postcolonial Feminist Practical Theology." Homiletic 45, no. 2 (December 2, 2020): 81–82. http://dx.doi.org/10.15695/hmltc.v45i2.5007.

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Franzen, David M. "Book Review: Misunderstanding Stories: Toward a Postcolonial Pastoral Theology." Journal of Pastoral Care & Counseling: Advancing theory and professional practice through scholarly and reflective publications 67, no. 3 (September 2013): 1–2. http://dx.doi.org/10.1177/154230501306700311.

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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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Yang, Heejun. "Overcoming Nationalism in the Korean Methodist Theology of Inculturation: Toward a Fourth-Generation Theology." Wesley and Methodist Studies 16, no. 2 (June 2024): 187–208. http://dx.doi.org/10.5325/weslmethstud.16.2.0187.

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ABSTRACT Korean Methodist theologies of inculturation have focused on examining the relationship between the gospel and Korean traditional religious cultures. This article shows how Korean Methodist theology is rooted in nationalism through the works of the first Korean Methodist pastor, Ch’oe Pyŏnghŏn. Then it demonstrates how the nationalism of Korean Methodism continued in first-generation Korean theologians such as Yun Sŏngbŏm, Pyŏn Sŏnhwan, and Yu Tongsik. Lastly, it demonstrates the criticism of nationalism by third-generation (postcolonial) Korean Methodist theologians. In conclusion, the article suggests a new way to overcome nationalism with a Trinitarian theology of inculturation.

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Adams, Graham. "Theology of Religions." Brill Research Perspectives in Theology 3, no. 1 (January 31, 2019): 1–107. http://dx.doi.org/10.1163/24683493-12340005.

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Abstract Adams maps and analyses the field of ‘theology of religions’ (ToR) and its various typologies, examining the assumptions in how religion is assessed. The purpose is to identify how contributions to ToR select and deselect material and trajectories, editing according to presuppositions and interests. Adams’ analysis consciously relies on Andrew Shanks’ Hegelian notion of ‘truth-as-openness’ (divine hospitality) as it illuminates three dynamics, or ‘scandals’, within ToR. The first, concerned with how a religion’s particularity or identity is constructed, is subdivided between ‘particularity transcended’ and ‘particularity re-centred’, along the lines of Jenny Daggers’ postcolonial insights. The second concerns the interactions when one religion engages an Other’s strangeness, and the third is concerned with how religions aim to transform socio-political systems which feign or obstruct universality, so to effect ever greater solidarity. The text notes key trends, beyond Christianity and including deepening interdisciplinarity, and potential developments from a critical but constructive standpoint.

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Arce-Valentín, Reinerio. "Towards a decolonial approach in Latin American theology." Theology Today 74, no. 1 (April 2017): 41–48. http://dx.doi.org/10.1177/0040573616689838.

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I would like to contrast some of the premises proposed by the so-called postcolonial approach with what some Latin-Americans scholars identify as “epistemological Decolonization.” Colonialism is not something of the past; it has new forms. That is the challenge of the Latin American Theology. I wish to show how Moltmann's critique of and dialog with Latin-American Theology help us in the process of elaborating more clearly a “decolonial epistemology.” At the same time, I wish to show how Latin American liberation theology resonates with many of the insights that the decolonial approach offers. I argue that since its inception Latin American theology has displayed a decolonizing content and impetus, which becomes clearer in our present global climate.

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Osuri, Goldie. "‘Ma’ and a Political Theology of Hindi Cinema." Theory, Culture & Society 31, no. 7-8 (September 17, 2014): 343–46. http://dx.doi.org/10.1177/0263276414547778.

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Hindi commercial cinema appears distinctive in its assemblage of earthly law and divine justice or political theology. Historically, Hindi cinema’s mothers have embodied a postcolonial melancholia of the (in)adequacy of law to justice. This blog piece seeks to explain a shift in the relationship between law and justice in recent Hindi films through a rumination on the disappearing melancholic mother.

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WONG, Ho Lun Donald. "Hong Kong Protestant Theologies in the 1980s and 1990s Responding to the Handover of Hong Kong to China." Asia Journal Theology 36, no. 1 (April 30, 2022): 1–19. http://dx.doi.org/10.54424/ajt.v36i1.25.

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By closely studying primary theological works in Hong Kong during the 1980s and 1990s, this article argues that a uniquely local Hong Kong theology emerged during that period. This local theology developed in response to an unprecedented fear and an ambiguously hybrid identity in face of the imminent transition from British colonial rule to the Communist Chinese administration. Moreover, it was stamped by three distinct marks: first, the negotiation between two competing theological visions, the “prophetic” and the “priestly” voices; second, the shadow of liberation theology and its Asian progeny; and third, the seeds of postcolonial theory, which commanded increasing influence toward the turn of the century.

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Pak, Jenny H. "Jeong and Han: The Clinical Implications of Postcolonial Theology on Suffering and Oppression." Journal of Psychology and Theology 50, no. 1 (February 15, 2022): 17–26. http://dx.doi.org/10.1177/00916471211071054.

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The new wave of Asian/Asian American postcolonial, feminist scholarship provides a route to engage in critical dialogue, raising awareness that essentialist notions of race, class, ethnicity, gender, and religion fail to account for the complex and dynamic social reality individuals with bicultural/hybrid identity face. Because American psychology in general and integration of theology and psychology in particular has traditionally taken a detached stance toward the culture of the “other,” for this article Joh’s (2006) seminal work, Heart of the Cross: A Postcolonial Christology, was selected to amplify a much-needed perspective and cultural sensibility. Grounded in feminist theology, the Korean concept of jeong, a complex, multidimensional meaning of relationality, is used to dismantle the divide between self and other, love and hate, oppressed and oppressor; in this way, the traditional atonement theory and the cross is reconceptualized so that Christ fully embodies radical, inclusive love that offers a new vision of wholeness and life for those suffering from individual and collective oppression. As theology holds potential for the integration necessary in therapy for healing and restoration, this article offers a resource for clinicians interested in expanding the language and horizon of integration—not just with Korean clients, but more broadly beyond white, normative borders.

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Harmakaputra, Hans Abdiel. "Postcolonial Turn in Christian Theology of Religions: Some Critical Appraisals." Journal of Ecumenical Studies 51, no. 4 (2016): 604–21. http://dx.doi.org/10.1353/ecu.2016.0052.

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Radford, Clare Louise. "Meaning in the Margins: Postcolonial Feminist Methodologies in Practical Theology." Practical Theology 10, no. 2 (March 22, 2017): 118–32. http://dx.doi.org/10.1080/1756073x.2017.1302700.

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Jang, Shin-Geun. "Postcolonial Practical Theology and The Tasks of Christian Education Today." Mission and Theology 63 (June 30, 2024): 413–51. http://dx.doi.org/10.17778/mat.2024.06.63.413.

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Journal articles on the topic 'Postcolonial theology'

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