Journal articles: 'Theology of transformation'

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Cocksworth, Ashley. "Book Review: Transformation Theology." Expository Times 121, no. 2 (October 26, 2009): 101. http://dx.doi.org/10.1177/00145246091210021318.

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Castelo, Daniel. "Transformation and Pentecostal Theology." Journal of Pentecostal Theology 24, no. 2 (October 7, 2015): 137–44. http://dx.doi.org/10.1163/17455251-02402001.

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This article serves as an introduction to a dialogue with Oliver Davies regarding his proposal for transformational theology. The dialogue identifies some of the implications of Davies’ proposals for Pentecostal theology. This first essay, which follows the larger contours of Davies’ line of argumentation, names a few important themes that can vitalize various features of Pentecostal work in the academy, including the place of cosmological commitments, the Pentecostal understandings of Christology, and the openness to ‘miracle’ as a bona fide theological category. Pentecostals can find in Davies a theological sensibility that legitimizes the primacy of first-order discourse among worshiping communities while simultaneously keeping an eye on the latest developments within the sciences.

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Davies, Oliver. "Transformation Theology and Pentecostalism." Journal of Pentecostal Theology 24, no. 2 (October 7, 2015): 172–86. http://dx.doi.org/10.1163/17455251-02402005.

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In this article, in dialogue with Pentecostal theologians, I argue that our contemporary science allows us to return to a transformational account of the embodied self and the material world, with implications in particular for both Christology and pneumatology and their relation. On the basis of a reading of Acts 2.32–36, in which Christ in heaven ‘pours forth’ the Holy Spirit upon the first Church, I argue that the reality of the living Christ for us is itself the work of the Holy Spirit and itself communicates the work of the Spirit. This suggests the possibility of a Trinitarian koinonia which points to the unity of the Spirit-filled doxology and devotion of the worshipping Church on the one hand, and to the active life of discipleship through our acts of following Christ on the other.

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Farneth, Molly. "A Politics of Tending and Transformation." Studies in Christian Ethics 32, no. 1 (October 12, 2018): 113–18. http://dx.doi.org/10.1177/0953946818806787.

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In Awaiting the King: Reforming Public Theology, James K. A. Smith gives us a liturgical political theology. The question posed here is whether that political theology attends to how the work of tending to the goods held in common by diverse democratic publics can also surprise and transform Christians and the liturgies of the Church.

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Sutherland, Andrew. "Book Review: Transformation Theology: Oliver Davies, Theology of Transformation: Faith, Freedom, and the Christian Act." Expository Times 126, no. 8 (April 21, 2015): 406. http://dx.doi.org/10.1177/0014524615573695c.

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Hampson, Dapne. "AFTER CHRISTIANITY: THE TRANSFORMATION OF THEOLOGY!" Literature and Theology 8, no. 2 (1994): 209–17. http://dx.doi.org/10.1093/litthe/8.2.209.

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van Oudtshoorn, Andre. "Prayer and Practical Theology." International Journal of Practical Theology 16, no. 2 (May 2013): 285–303. http://dx.doi.org/10.1515/ijpt-2012-0018.

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Abstract The command to pray invites believers to critically engage with their broken reality with a view of transforming it in the light of the new reality in which they participate in Christ. Practical theology, operating in the context of the bi-polar and tense relationship between theory and praxis, should be expanded to accommodate prayer as the inner mode of its operations to embrace the existential dimension of the faith praxis, instead of simply limiting itself to a socio-scientific empirically based descriptive paradigm. This implies that practical theology has to be embedded within the church as the domain of faith. Prayer, understood within the context of practical theology, offers a critique of theological theories that do not adequately address the implications for God, the world and believers inherent in the new anthropological status that the invitation to pray confers on those who pray. Prayer also critiques the existing praxis in three ways: it is, firstly, a transformational act in itself; it, secondly, acknowledges its own inadequacy to accomplish the needed transformation and is thus able to critique its own methodologies and practices; and, thirdly, it continues to hope for the transformation of the existing praxis based on the promise of the presence of God in and through the Spirit of Christ in the church. In looking beyond the existing praxis to God, believers are called to continually work and pray for signs of the coming Kingdom to be realised within their world.

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Rutledge, David. "James Loder’s Redemptive Transformation in Practical Theology." Tradition and Discovery: The Polanyi Society Periodical 42, no. 2 (2016): 52–60. http://dx.doi.org/10.5840/traddisc20164228.

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Ruiz, Lester Edwin J. "Theology, Politics, and the Discourses of Transformation." Alternatives: Global, Local, Political 13, no. 2 (April 1988): 155–76. http://dx.doi.org/10.1177/030437548801300201.

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Aiton, Janice H. "Book Review: Christian Theology and Cultural Transformation." Expository Times 117, no. 7 (April 2006): 298. http://dx.doi.org/10.1177/001452460611700717.

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Green, Chris E. W. "Discerning God’s Presence and/as Power: Pentecostal Engagements with Davies’ Transformation Theology." Journal of Pentecostal Theology 24, no. 2 (October 7, 2015): 164–71. http://dx.doi.org/10.1163/17455251-02402004.

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Oliver Davies’ Theology of Transformation holds unusual promise for constructive Christian theology and spirituality. This essay describes Davies’ understanding of God’s effective presence in the world, exploring some of the ways Pentecostal theologians might draw on the riches of his account of the divine presence, as well as raising a few questions about the assumptions, limits, and aims of the Transformation Theology project in general.

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Deketelaere, Nikolaas. "The Event of Faith: The Transformation of Philosophy by Theology in Rudolf Bultmann." Open Theology 5, no. 1 (January 1, 2019): 259–77. http://dx.doi.org/10.1515/opth-2019-0021.

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Abstract This article suggests that Rudolf Bultmann can be seen to reconfigure Heidegger’s understanding of the relationship between philosophy and theology in terms of a transformation of philosophy by theology. In that sense, though Bultmann is often understood to be in line with the early Heidegger on this issue, it seeks to think with Bultmann beyond Heidegger by showing how Bultmann’s theology, precisely as theology, can be used to address critiques (articulated by contemporary French phenomenologists) of Heidegger’s understanding of the related notions of possibility and event. In doing so, it will become evident that, although he himself sets up his understanding of the relationship between philosophy and theology as fitting Heidegger’s broader methodological framework, we can nevertheless find in Bultmann the keys to the thinking of philosophy in relation to theology in terms of the transformation of one by the other that this article seeks to develop.

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Pieterse, Hendrik J. C. "A Theological Theory of Communicative Actions." Religion and Theology 5, no. 2 (1998): 176–94. http://dx.doi.org/10.1163/157430198x00048.

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AbstractSouth African society is engaged in an intensive process of transformation and change. This transformation is an extremely complex and difficult process in the light of the enormous social and economic problems of the South African population. In this unique context practical theology is practised as an academic theological discipline with a view on the role of religious praxis in the transformation process. The South African approach to practical theology has the following characteristics. It is a critical, contextual theology of a liberational, transformative nature that works with a communicative theory of action based in a critical hermeneutical framework. It takes the concrete practical situation seriously and is therefore empirically oriented.

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Carr, Stephen. "Book Review: Transformation Theology: Church in the World." Theology 112, no. 865 (January 2009): 51–52. http://dx.doi.org/10.1177/0040571x0911200112.

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Wright, Stephen John. "Beyond Words: A Question for Oliver Davies about Transcendence and Transformation." Journal of Pentecostal Theology 24, no. 2 (October 7, 2015): 154–63. http://dx.doi.org/10.1163/17455251-02402003.

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This article engages with the work of Oliver Davies to ask about the role of divine transcendence in Davies’ project of ‘Transformation Theology’. While Davies argues that a theology of transcendence paints a picture of a remote God, this article asks whether this is an accurate reading of the tradition of thinking about divine transcendence. The tradition, this article argues, has commonly depicted transcendence as that feature of divinity that enables, rather than hinders, divine agency in the world. As a result, the article asks of Davies whether a conscious positive engagement with the concept of divine transcendence might actually aid the cause of ‘Transformation Theology’.

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Dreyer, Wim A., and Jerry Pillay. "Historical Theology: Content, methodology and relevance." Verbum et Ecclesia 38, no. 4 (December 20, 2017): 117. http://dx.doi.org/10.4102/ve.v38i4.1680.

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In this contribution, the authors reflect on historical theology as theological discipline. The authors propose that historical theology be applied to different areas of research, namely prolegomena, history of the church, history of missions, history of theology, history of ecumenical theology or public theology and church polity. The point is made that historical theology, when properly structured and presented, could play a major role in enriching the theological and ecclesial conversation and in assisting the church in the process of reformation and transformation.

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Nurhanuddin, Nunu, and Hardi Putra Wirman. "SOCIAL THEOLOGY: RE-ACTUALIZING CULTURAL VALUES INTO SOCIETY TRANSFORMATION." Islam Realitas: Journal of Islamic & Social Studies 4, no. 1 (December 25, 2018): 57. http://dx.doi.org/10.30983/islam_realitas.v4i1.652.

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This paper discusses the issue of theology that is indebted to sciences and technology. Technology, even though imposes a negative impact on theology particulary to those whose faith is still unstable, has strengthened Moslem’s belief and does not become a threat. How technology reinforces the faith of Moslem is strongly related to the agenda of reactualization through the praxis activities. The mode of social life should be put on the basis of social transformation in accordance with needs and challenges. The tranformation is closely tied to the development with race structure or human consciousness with the environment. The modification of human life in order to achieve such transformation can be actualized through four basic cultural structures: ethical constitution, esthetic, work orientation and the knowledge of technology. The writer concludes that four elements mentioned above determines the success of Islamic civilization for the future life.

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Kim, In-Soo. "A Study on Theology of Prayer through the Concept of Transformation and Desire." Theology and Praxis 74 (May 30, 2021): 305–30. http://dx.doi.org/10.14387/jkspth.2021.74.305.

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Venter, R. "Transformation, theology and the public university in South Africa." Acta Theologica 35, no. 2 (October 17, 2016): 173. http://dx.doi.org/10.4314/actat.v35i2.11.

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Leer-Helgesen, Arnhild. "Transformative Theology: An Ecumenical Approach to Transformation in Guatemala." Mission Studies 33, no. 2 (May 11, 2016): 187–208. http://dx.doi.org/10.1163/15733831-12341447.

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The Latin American debate on development has been put on the agenda of theologians and church leaders since the 1960s, most critically by the representatives of liberation theology. Different epistemological and hermeneutic approaches have been used. By using a case from Guatemala this paper claims that different theological discourses are in play and influence the way political, social, economic and cultural development is understood and practiced. These discourses are often in conflict with each other. Bjune (2012) argues that the growth and strength of the Alliance of Evangelical Churches in Guatemala (aeg) have made “the evangelicals” a political actor in the country, contributing to maintaining the privileges of the rich and powerful. I argue that the Conference of Evangelical Churches in Guatemala (ciedeg) and their use of theology can be seen as a counter discourse to that ofaegas well as to what can be seen as western development thinking. The different theological discourses are thus also linked to economy and political influence: Whileaegseems to go hand in hand with strong economic forces, the international support for the ecumenically-orientedciedeghas declined. This article focuses on theological discourse as an important field in the debate on religion and development in Latin America.

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Willmer, Haddon. "Mission as Transformation: A theology of the whole gospel." Transformation: An International Journal of Holistic Mission Studies 18, no. 3 (July 2001): 194–96. http://dx.doi.org/10.1177/026537880101800310.

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Macchia, Frank D. "A Theology of Christ as Act: A Response to Oliver Davies." Journal of Pentecostal Theology 24, no. 2 (October 7, 2015): 145–53. http://dx.doi.org/10.1163/17455251-02402002.

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This article is a theological response to the Christological perspective of Oliver Davies’ provocative book, Theology of Transformation. More specifically, Macchia addresses Davies’ argument that transformation theology is a theology of the act, of Christ who acts, an argument that is explicated in three points of emphasis: 1. The living Christ is exalted and present among us. 2. The act is not an abstract concept but is real and embodied. 3. This is act as Christologically formed, meaning as resembling self-sacrificial love. While Macchia offers several critiques of the book, he notes in agreement with Davies that Jesus as the living Lord powerfully present in the church and beyond as the source of new life in the Spirit has always been a Pentecostal point of emphasis.

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Yu, Fu. "The Early Buddho-Daoist Encounter as Interreligious Learning in the Chinese Context." International Journal of Asian Christianity 3, no. 2 (September 3, 2020): 184–96. http://dx.doi.org/10.1163/25424246-00302006.

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Abstract This paper contends that the methodological tool of comparative theology, arising from and developing in Euro-American academia, resonates strongly with the historical interreligious learning praxis of China. Attention to comparative theology may indeed help us rethink the formation of a Chinese cultural identity vis-à-vis its religious others. A malleable way of doing comparative theology may offer nothing less than the mutual transformation of the interreligious interlocutors in a way consonant with Chinese history. A historical review of the interaction between Chinese Buddhism and Daoism shows that the adoption of Daoist terminology and concepts facilitated the Buddhist entry into the local milieu, while medieval Chinese Buddhism became paradigmatic for the elaboration of Daoist doctrine. The Buddho-Daoist interaction coheres with the enterprise of comparative theology with respect to the nature of interaction between religious traditions, the appropriative yet distinctive religious self-identification, and the transformation of the self and the other.

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Bargár, Pavol. "Narrativity as a Locus Hermeneuticus for Ecumenical Theology: Culture, Koinonia and Transformation." Transformation: An International Journal of Holistic Mission Studies 35, no. 1 (January 2018): 30–43. http://dx.doi.org/10.1177/0265378818767678.

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This article argues that narrativity has the potential to be a key hermeneutical concept in ecumenical theology. Instead of pursuing a complex elaboration of the notion, it will seek to explore various aspects of narrativity. The thesis will be explicated in three major steps, consecutively discussing culture as the general setting of narrativity, explicating narrativity as a concept that can helpfully address some of the major issues in ecumenical theology and proposing transformation as the ultimate horizon of the faith and practice of the Christian koinonia.

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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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Lear, Joseph M. "Theology through Eschatological Story." Journal of Pentecostal Theology 30, no. 1 (May 5, 2021): 54–60. http://dx.doi.org/10.1163/17455251-30010005.

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Abstract Daniela Augustine’s The Spirit and the Common Good is a preachable theology because it is story – the story of the coming kingdom made present by the Spirit’s outpouring on Pentecost. Her book finds a fruitful locus of theological reflection in the former Yugoslavia’s Third Balkan War, by which she confronts the protological narrative of human violence with the counternarrative of the Scriptures, the Spirit, and the glorious transformation at the end of the age. In order to put flesh on Christian hope in the contemporary contexts, Augustine turns to hagiographical stories in the former Yugoslavia. Hagiography is not without perils for the theological task, not least in that it can downplay the sinfulness of the saints’ lives. But, as in the practice of Pentecostal testimony, Augustine’s work gives glory to God, not humans for the work of God in the world.

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Smith, Christine M. "Sin and Evil in Feminist Thought." Theology Today 50, no. 2 (July 1993): 208–19. http://dx.doi.org/10.1177/004057369305000205.

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“Praxis is central to feminist thought and theology. It is not enough simply to speak or to write about sin and evil if our theologies do not lead to change and transformation. Feminist theology takes as its starting point concrete human suffering and oppression and, then, builds theologies in response to that human reality.”

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Henriksen, Jan-Olav. "Everyday Religion as Orientation and Transformation: A Challenge to Theology." Nordic Journal of Religion and Society 1, no. 01 (May 27, 2016): 36–51. http://dx.doi.org/10.18261/issn.1890-7008-2016-01-03.

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Redmont, Jane Carol. "Book Review: Redeeming Memories: A Theology of Healing and Transformation." Theological Studies 63, no. 4 (December 2002): 873–74. http://dx.doi.org/10.1177/004056390206300429.

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Greenberg, I. "Theology after the Shoah: The Transformation of the Core Paradigm." Modern Judaism 26, no. 3 (October 1, 2006): 213–39. http://dx.doi.org/10.1093/mj/kjl001.

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Michaelson, Jay. "Queer Theology and Social Transformation Twenty Years afterJesus ACTED UP†." Theology & Sexuality 21, no. 3 (September 2, 2015): 189–97. http://dx.doi.org/10.1080/13558358.2015.1222675.

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De Beer, Stephanus F., and Attie S. Van Niekerk. "Transforming curricula into the next century: Doing theology collaboratively with local communities." Verbum et Ecclesia 38, no. 4 (December 20, 2017): 213. http://dx.doi.org/10.4102/ve.v38i4.1683.

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The FT at the UP celebrates its first century of existence in 2017. This chapter is an attempt to draw from the emerging approach in both the CCM and the CSC, asking whether it perhaps offers clues for transforming curricula as we enter our second century. The chapter seeks to offer a vision for doing theology collaboratively with communities, in liminal spaces, opening up a transdisciplinary approach to theological engagement. In its engagement with local and struggling contexts, subverting the conventional suburban classroom spaces and hierarchies of knowledge alike, it opens itself up for the ongoing transformation of both theology and the theological curriculum as well as for the transformation of local communities. It presents the possibility of doing theology at a public university in a way that could have direct and hopefully liberating and life-giving impact in a deeply unequal society, mediating multiple households of freedom.

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Studebaker, Steven M. "Review of Wolfgang Vondey’s Pentecostal Theology: Living the Full Gospel." Journal of Pentecostal Theology 28, no. 1 (March 20, 2019): 21–31. http://dx.doi.org/10.1163/17455251-02801003.

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Wolfgang Vondey’s Pentecostal Theology is a creative, constructive, and far ranging contribution to the development of Pentecostal theology. Grounded in the Pentecostal experience of the full gospel, it provides both a fundamental Pentecostal theology and a Pentecostal perspective on major categories of systematic theology. The book marks a new phase of efforts to develop a comprehensive or systematic Pentecostal theology by starting with Pentecostal concerns and developing a theology in terms of them. This review focuses on Vondey’s discussions of creation (ch. 7) and theological anthropology (ch. 8), in which he argues that a Pentecostal theology of creation and eschatology does not conclude with God razing the world, but with the Spirit’s renewing creation. Furthermore, although Spirit baptism transforms the individual, the purpose of that individual transformation is to lead beyond the self and to create a community of sanctified life. Spirit baptism leads those who receive it into the world to live for all people.

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Van Niekerk, PI. "God en armoede in die Karoo – ’n Besinning oor ’n teologie van transformasie." STJ | Stellenbosch Theological Journal 1, no. 1 (July 31, 2015): 321. http://dx.doi.org/10.17570/stj.2015.v1n1.a16.

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<strong>God and poverty in the Karoo – A reflection on a theology of transformation</strong> <br /> The Karoo is an outstretched arid area characterised by poverty and underdevelopment. This article focuses on the poverty of the Karoo people and the effect of their faith in God on social development and transformation. The future of the Karoo is vested in its people and religious communities. Previous research indicated that believers’ image of God had an effect on their attitude towards social development and transformation. A small sample of women in a Karoo town experienced God as loving, but not as a God that inspired people towards transformation. The test for the church lies in her social involvement in the world as its salvation is God’s concern. In Christian humanism the integrity of creation in a world filled with injustice and poverty is emphasised. Churches in the Karoo are encouraged to utilise a theology of transformation that is developmentally driven and inspired by a transforming image of God.

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Coe, John. "Spiritual Theology: A Theological-Experiential Methodology for Bridging the Sanctification Gap." Journal of Spiritual Formation and Soul Care 2, no. 1 (May 2009): 4–43. http://dx.doi.org/10.1177/193979090900200102.

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There exists a serious gap in the minds and lives of many believers between what they know to be the goal of sanctification and growth and where they know they actually are in their life. The church and its leaders would be better equipped to address this “sanctification gap” if its ministries were informed by a robust Spiritual Theology, understood in two senses or forms that are interrelated: (1) its more general form of drawing out the spiritual and existential implications of theology in order to better understand and participate in the process of transformation; (2) its fullest sense as a theological discipline in its own right that attempts to integrate (a) the Scriptural teaching on sanctification with (b) observations and reflections of the Spirit's actual work in the believer's spirit and experience. This paper addresses the nature of Spiritual Theology and a brief justification for it including various examples, for the sake of equipping leaders to meaningfully address transformation in the church.

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Naydysh, V. M. "MYTHOLOGY AND THEOLOGY. Second Article." RUDN Journal of Philosophy 23, no. 2 (December 15, 2019): 210–21. http://dx.doi.org/10.22363/2313-2302-2019-23-2-210-221.

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The concept of interpretation (as a procedure for determining the values of those abstractions that are used in the theorization of knowledge, in the process of developing an abstract model of the subject) is applicable to any forms of knowledge, including systems of religious knowledge, designing the ideal model of the subject of religious veneration. The author analyzes the epistemological features of theology as a form of spiritual culture, its formation in ancient culture. It is shown that the epistemological basis for overcoming mythological consciousness was the decentralization of thinking, i.e. development of the ability of consciousness in the construction of the image, the picture of the world to correct the position of the subject, to take into account the relativity of the reference system, from the standpoint of which the subject perceives the object and transforms it into an operational system of thinking. Decentration of thinking provided the overcoming of the subjective mental boundaries of the field, giving the thinking nature of universality. Historical stages and moments of this process - the transformation of mythology into forms of folk art, mythopoetic epic, in the form of religious consciousness. In line with such transformations of archaic consciousness, cultural and historical prerequisites of theology emergence were formed. They are represented in mythopoetic art (Homer, Hesiod, etc.), ancient mythography, early traditions of critical and rationalistic interpretation of the myth, etc. The article shows the formation of allegorical theology, which became possible in the era of individualization of artistic creativity, when the visible was the difference between the motive and the purpose of activity, creative idea and its embodiment, figuratively-poetic and rationally-conceptual ways of reflecting the world, when the image of reality and its personal meaning began to be realized as different States of consciousness. The main function of any theology is the interpretation of abstract models of the subject of religious veneration (the imaginary image of the supernatural).

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Bixler, Sarah Ann. "Reframing the Self(ie)." Journal of Youth and Theology 16, no. 1 (May 18, 2017): 25–45. http://dx.doi.org/10.1163/24055093-01601003.

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Based on developmental psychology, youth ministry has often regarded the adolescent self in terms of a search for identity. The selfie demonstrates this psychosocial attempt to discover one’s self and receive affirmation for it. While developmental theory is helpful and relevant for youth ministry, theology offers a more desirable foundation on which to build youth ministry practices. Thomas Merton’s theological understanding of the self addresses this dilemma, whereby the self finds the adolescent. This perspective can help us reframe youth ministry’s assumptions based on developmental psychology, which regard the adolescent’s task as self-discovery. As James Loder describes, the inner self emerges through God’s transformation. This is an issue of reordering of theology and psychology. For adolescents to position themselves to receive this inner transformation, Christian ministry with young people can effectively facilitate a posture of prayer whereby God can affect the transformation of the deepest sense of the self.

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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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Kryszak, Jennifer E. "A Theology of Transformation: Catholic Sisters and the Visual Practice of Church." Ecclesial Practices 3, no. 1 (May 18, 2016): 70–93. http://dx.doi.org/10.1163/22144471-00301005.

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This article argues that visual practices, including image production and use, promote a theology of transformation. To discern the theological implications of these visual practices, this article employs ethnographic research and material analysis of images created and/or used by the Congregation of St. Joseph, a Roman Catholic women’s religious community in the United States. First, it examines the sisters’ prayer with or creation of images as a source of theological reflection. Second, it investigates the deployment of images in various ministries as a means of inviting others into the sisters’ vision of the church. Third, it assesses the commodification of images by the Congregation as a form of evangelisation that engages and challenges the global world. This article concludes that visual practices potentially inspire action for justice and compassion as well as reveal the challenge of manifesting a theology of transformation in a global and plural world.

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Storrar, William. "2007: A Kairos Moment for Public Theology." International Journal of Public Theology 1, no. 1 (2007): 5–25. http://dx.doi.org/10.1163/156973207x194457.

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AbstractThe simultaneous launch of the International Journal of Public Theology and its sponsoring Global Network for Public Theology represents a 'kairos' moment of opportunity for theologians and other scholars working in the emerging field of interdisciplinary theological inquiry into contemporary public issues. Such moments happen, this article argues, when a disruptive social experience calls for the response of collaborative theological inquiry into the public issues generated by such disruptions. By telling an autobiographical story of a public theologian and by reflecting on the history of the pioneering Edinburgh University Centre for Theology and Public Issues, the article identifies common factors that have led a growing number of scholars and research centres around the world to identify with the phrase 'public theology'. Such factors include a commitment to the ecclesial and the emancipatory dimensions of doing theology and employing research methods that include the marginalized as agents of social transformation.

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Parratt, John. "Marxism, Black Theology, and the South African Dilemma." Journal of Modern African Studies 28, no. 3 (September 1990): 527–33. http://dx.doi.org/10.1017/s0022278x00054690.

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Alfredo Fierro was probably going too far when he characterised modern political theology as ‘operating under the sign of Marx’. Nevertheless, ever since Gustavo Gutierrez dropped the bombshell of ‘Liberation Theology’ on the playground of western theologians, it is clear that Marxism cannot be ignored in any relevant twentieth-century explication of the Christian faith. Gutierrez focused in particular upon two aspects of Marx's thought: the action of man in human history, and the transformation of the world in the interests of the oppressed. These are perhaps also the most important aspects of Marxism for an understanding of recent developments in South African theology today.

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Klink, Aaron. "Death as Transformation: A Contemporary Theology of Death - By Henry Novello." Religious Studies Review 38, no. 2 (June 2012): 79. http://dx.doi.org/10.1111/j.1748-0922.2012.01596_22.x.

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Tizon, F. Albert. "Book Review: Mission as Transformation: A Theology of the Whole Gospel." Missiology: An International Review 29, no. 4 (October 2001): 496–97. http://dx.doi.org/10.1177/009182960102900415.

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Jeanrond, Werner G. "Oliver Davies, Theology of Transformation: Faith; Freedom, and the Christian Act." Theology 118, no. 2 (February 23, 2015): 155–56. http://dx.doi.org/10.1177/0040571x14559501ad.

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True, David. "Book Review: Ethics and Theology: Innovation and Transformation in Community Contexts." Interpretation: A Journal of Bible and Theology 53, no. 1 (January 1999): 103. http://dx.doi.org/10.1177/002096439905300137.

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Kornegay, E. "Queering Black Homophobia: Black Theology as a Sexual Discourse of Transformation." Theology & Sexuality 11, no. 1 (January 2004): 29–51. http://dx.doi.org/10.1177/135583580401100104.

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Suryawan, I. Ngurah. "Lahirnya Zaman Bahagia: Transformasi Teologi Pribumi di Tanah Papua." JSW: Jurnal Sosiologi Walisongo 1, no. 1 (November 7, 2017): 121. http://dx.doi.org/10.21580/jsw.2017.1.1.1939.

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<div><p class="ABSTRAKen">This article discusses oral traditions of indigenous theologies that various communities in Papua believe about their God as life savers. The indigenous theology has historically played an important role in shaping the knowledge of religion, customs, and culture into their life orientations. The indigenous theologies include Ugatamee, Hai and Koreri and their oral traditions experienced transformation in the presence of religion. The tension between indigenous theology and the values of the gospel in Christianity in particular has a serious impact on religious orientation as well as the culture of society. The spread of Christianity, especially the one that touches people's lives, leads to a great transformation of people's trust in God. The great transformation was in the land of Papua, one of which was brought about by the influence of religious education, which subsequently played a major role in the construction of their religious life and experience. </p></div>

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Sandage, Steven J., Mary L. Jensen, and Daniel Jass. "Relational Spirituality and Transformation: Risking Intimacy and Alterity." Journal of Spiritual Formation and Soul Care 1, no. 2 (November 2008): 182–206. http://dx.doi.org/10.1177/193979090800100205.

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We extend a relational model of spirituality and transformation based on Shuts’ and Sandage's previous interdisciplinary work in Transforming Spirituality. Spirituality is conceptualized based on a relational framework, and transformation is understood as emerging through an intensification of relational anxiety. Spiritual maturity is related to differentiation of self, based on theology and social science. The risks and challenges of relational intimacy and alterity are proposed as two relational pathways toward differentiation and spiritual transformation. Practical relational strategies to enhance spiritual formation based on this model within a seminary training context are described with particular attention to intercultural development and relational justice.

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von Sinner, Rudolf, and Euler Renato Westphal. "Lethal Violence, the Lack of Resonance and the Challenge of Forgiveness in Brazil." International Journal of Public Theology 12, no. 1 (April 23, 2018): 38–55. http://dx.doi.org/10.1163/15697320-12341522.

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Abstract According to recent data there has been a considerable increase in lethal violence in Brazil as well as evidence of a growing brutality. Such data bears witness to the wide perception of impunity and the apparent commonality, even an acceptance of killing. The general political and economic insecurity reinforces a sense of abandonment among the population. The affluent hire private security services. The poor, with no alternative option, become victims of crime and drug trafficking wars. The police are often a part of organized crime rather than combatting such. They are understaffed and underequipped. The prison system is unfit to promote resocialization. What can the churches, theology and the state do to establish and foster justice worthy of the name? The purpose of this article is to analyse the situation in Brazil, referring to acclaimed interpreters as historian Sérgio Buarque de Holanda, to ponder possible reasons for violence using the sociological theory of resonance by Hartmut Rosa, and to reflect on a theology of justice that, rather than revenge, emphasises transformation, forgiveness and reconciliation. Through reference to Jürgen Moltmann, it seeks to show how a public theology can contribute to such transformation.

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Yates, Hannelie, and Ignatius Swart. "The Rights of Children: A New Agenda For Practical Theology in South Africa." Religion and Theology 13, no. 3-4 (2006): 314–40. http://dx.doi.org/10.1163/157430106779024635.

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AbstractThe aim of this article is to give prominence to the rights of children as a new agenda for Practical Theology in South Africa. Adopting a distinctly contextual approach, the article takes a critical look at the problematic situation of children in present-day South Africa and then focuses attention on the emergence of a children's rights agenda, both internationally and in South African society. A discussion of these aspects leads the authors to address pertinently the issue of Christian theology's complementary role in the children's rights agenda, which, however, is problematised in the light of theology's one-sided and limited involvement thus far in the issue of children. It is argued that a practical theological paradigm – in which a praxis of liberation, change and transformation is of prime importance – should reflect an active involvement in the children's rights agenda. In the light of the special realities of South African society, the importance of meeting distinct contextual and hermeneutical challenges is stated as condition for an effective practical theological involvement in the problematics of the rights of children.

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Journal articles on the topic 'Theology of transformation'

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