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The traditional understanding of discipleship in many Christian communities considers church needs and demands to be more important than family duties and responsibilities. To be a disciple requires one to abandon family and follow Jesus into (as if to colonize) the world. Public criticism of this understanding is emerging from Samoans who also question the relevance of traditional Christian teachings. When pondered with regard to people (patrons) and institutons (church), discipleship becomes an exercise in and an expression of power. Under the influence of the Samoan tautua (servant), for whom the needs of family and local people are foremost, and approaches in biblical criticism that affirm locatedness of readers, this book offers an alternative understanding of discipleship. Discipleship is also about place, which might be in-between spaces. Nofoaiga in this book offers tautuaileva (service in-between spaces) readings of Matthew 4:12-25 and 7:24-8:22 that emphasize place (Galilee) as well as the marginalized and excluded (the crowd).
Readings by South Pacific islanders This book offers readings of the Bible by native biblical critics from the South Pacific (Pasifika). An essay from editor Jione Havea introduces the volume by locating these essays within islander criticism and by explaining the flow of the book. Essays are presented in three sections. “Island Twists” offers readings that twist, like a whirlpool, biblical texts around insights of Pasifika novelists, composers, poets, and sages. “Island Turns” contains contextual readings that turn biblical texts toward Pasifika. “Across the Sea” contains responses by biblical critics from across the sea. Features Contributions to islander criticism A showcase of texts by native writers, poets, and composers Crosscultural and postcolonial readings
This contextual biblical reading of Luke 18:18–30 (the encounter between Jesus and the rich ruler) foregrounds the political and economic context of the Pacific Island Countries and Territories (PICTs). The reading carefully explores the biblical text’s context, an exploration that includes looking at specific intertextual sources and engaging scholars from Asian and African contexts. The reading is then applied to a contextual biblical approach to poverty in Samoan society. The contextual biblical reading resituates the ruler in the Lukan narrative within the context of the household and the institutional constraints of its ecological environment. The theoretical framework for the contextual biblical reading is guided by the Samoan proverb seu le manu ae taga’i ile galu (catch the bird and watch the wave), symbolizing responsibility and restraint in biblical interpretation. At the end of the contextual biblical reading, a new way of reading Luke is presented, and three broad propositions are suggested for further consideration. The main argument of this deep contextual reading of the Lukan passage is that the rich ruler offers a different form of “following,” which is possible by “living responsibly with wealth.”
Theologies are constructed in and from lived contexts, and contexts are shaped by borders. While borders are barriers, they are also steppingstones for crossing over and invitations for moving further. This book offers theological and cultural reflections from the intersections of borders (real and imagined), bodies (physical, cultural, religious, ideological, political), and voices (that endorse as well as talk back). With and in the interests of natives and migrants, the authors of this book embrace bordered bodies and stir bothered voices. The essays are divided into four overlapping clusters that express the shared drives between the authors—Noble borders: some borders are not experienced as constricting because they are seen as noble; Negotiating bodies: bodies constantly negotiate and relocate borders; Troubling voices: bothered voices cannot be muted or silenced; Riotous bodies: embracing the wisdom in and of rejected and wounded bodies is a riot that this book invites. The authors engage their subjects out of their experiences as migrants and natives. This book is thus a step toward—and an invitation for more work on—migrant and native theologies.
Several of the ways and cultures that the Bible privileges or denounces slip by unnoticed. When those—the privileged and the denounced—are not examined, they fade into and hide in the blind spots of the Bible. This collection of essays engages some of the subjects who face dispersion (physical displacement that sparks ideological bias) and othering (ideologies that manifest in social distancing and political displacement). These include, among others, the builders of Babel, Samaritans, Melchizedek, Jezebel, Judith, Gomer, Ruth, slaves, and mothers. In addition to considering the drive to privilege or denounce, the contributors also attend to subjects ignored because the Bible’s blind spots are not examined. These include planet Earth, indigenous Australians, Palestinians, Dalits, minjungs, battered women, sexual-abuse victims, religious minorities, mothering men, gays, and foreigners. This collection encourages interchanges and exchanges between dispersion and othering, and between the Bible and context. It flows in the currents of postcolonial and gendered studies, and closes with a script that stages a biblical character at the intersection of the Bible’s blind spots and modern readers’ passions and commitments.
This book offers engagements with topics in mainline theology that concern the lifelines in and of the Pacific (Pasifika). The essays are grouped into three clusters. The first, Roots, explores the many roots from which theologies in and of Pasifika grow – sea and (is)land, Christian teachings and scriptures, native traditions and island ways. The second, Reads, presents theologies informed and inspired by readings of written and oral texts, missionary traps and propaganda, and teachings and practices of local churches. The final cluster, Routes, places Pasifika theologies upon the waters so that they may navigate and voyage. The ‘amanaki (hope) of this work is in keeping talanoa (dialogue) going, in pushing back tendencies to wedge the theologies in and of Pasifika, and in putting native wisdom upon the waters. As these Christian and native theologies voyage, they chart Pasifika’s sea of theologies.
To young Christians of the world, Pope Francis has a message for you: "Christ is alive, and he wants you to be alive!" In his fourth apostolic exhortation, Christus Vivit, Pope Francis encapsulates the work of the 2018 synod of bishops on "Young People, The Faith, and Vocational Discernment." Pope Francis has always had a special relationship with young people, and in his fatherly love for you he shows that: You can relate to young people in Scripture who made a difference You identify with the Christ who is always young You face difficult issues in the world today You yearn for the truth of the Gospel You are capable of amazing things when you respond to the Gospel You learn and grow with help from the faithful of all generations You need bold and creative youth ministry You can discover who God made you to be You are urged to pray for discernment Christus Vivit is written for and to young people, but Pope Francis also wrote it for the entire Church, because, as he says, reflecting on our young people inspires us all. "May the Holy Spirit urge you on as you run this race. The Church needs your momentum, your intuitions, your faith. We need them! And when you arrive where we have not yet reached, have the patience to wait for us."
Behind Deuteronomys reflection on history is a host of support staff, mostly anonymous women, who harvest, glean, cook, fetch water and wash, spin and weave, heal the sick, bury the dead and much more. This study considers womens work in the Hebrew Bible.
The power of the gospel to transform individual lives has been evident throughout New Testament history. But what of the darkness and poverty that enslave entire nations? Miller builds a powerful, convincing thesis that God's truth can free whole societies from deception and poverty. Excellent study of worldviews!