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Christianity is never just about beliefs, but habits and practices - for better or worse. Theology always reflects the social location of the theologian - including her privileges and prejudices - all the time working with a particular, often undisclosed, notion of what is normal. Therefore, theology is never 'neutral' - it defends particular constructions of reality, and it promotes certain interests. Following Jesus in Invaded Space asks what - and whose - interests theology protects when itis part of a community that invaded the land of indigenous peoples. Developing a theological method and position that self-consciously acknowledges the church's role in occupying Aboriginal land in Australia, it dares to speak of God, church, and justice in the context of past history and continuing dispossession. Hence, a 'Second People's theology' emerges through constant and careful attention to experiences of invasion and dislocation brought into dialogue with the theological landscape or tradition of the church. Being a descendant of some of the first English invaders in Australia and a witness to the continuing inadequate recognition of the Church's past mistakes in this country, theologian Chris Budden felt a strong need to write this book. Leaving the past behind does not mean ignoring it, and an acknowledgement of mistakes is a prerequisite to any fruitful discourse between invaders and invaded. In our endeavours to help the marginalised and the indigenous, Budden warns us against the arrogance of pitying them as 'poor superstitious things' who can only be helped by our own superior concept of divine grace. As Budden puts it: 'We need to keep listening for voices that remind us that our normal is not necessarily everybody's normal.' His book encourages us to recognise and appreciate the diverse perspectives of minority theologians. It is not just about giving a voice to these people. It is about being able to hear their own voice, to understand it, and then reinterpret our own tradition according to it.
In this compact collection of essays on contextual theology, the reader is offered fresh voices from the United States, Latin America and Oceania. The inclusion of diverse cultural voices is one of the book's strengths: these voices emphasize the significance of contextual theology for our twenty-first century. The proposal of the book is to address new ways of doing theology, opening up new and fresh topics for our theological agenda.
Materialism. Greed. Loneliness. A manic pace. Abuse of the natural world. Inequality. Injustice. War. The endemic problems facing America today are staggering. We need change and restoration. But where to begin? In Shalom and the Community of Creation Randy Woodley offers an answer: learn more about the Native American 'Harmony Way,' a concept that closely parallels biblical shalom. Doing so can bring reconciliation between Euro-Westerners and indigenous peoples, a new connectedness with the Creator and creation, an end to imperial warfare, the ability to live in the moment, justice, restoration -- and a more biblically authentic spirituality. Rooted in redemptive correction, this book calls for true partnership through the co-creation of new theological systems that foster wholeness and peace.
How do indigenous matters inform, irritate and advance postcolonial theologies and postcolonial biblical criticisms? What options emerge from confronting readings of religious, customary, scriptural, political and cultural texts, traditions, leanings, bodies and anxieties? These two questions epitomize the concerns that the contributors address in this collection. The postcolonial voices that come together between the covers of this book show that indigenous subjects and heritages do matter in the theological and hermeneutical business, for we all have something to learn from First Peoples, and that theologians and biblical critics have much to gain from (and offer to) confronting and troubling traditional views and fears. Together in this book, the postcolonial voices from Downunder (geographically: Oceania, Pasifika; ideologically: marginalized, minoritized) confront political and religious bodies, including Christian churches, on account of their participation in and justification of the occupation and poaching of native lands, wisdom, wealth, and titles. This book is for First Peoples and Second Peoples, whether they are down under or up yonder, who are curious about possible advents of postcolonial theologies and postcolonial biblical criticisms in the future.
How do religious traditions create strangers and neighbors? How do they construct otherness? Or, instead, work to overcome it? In this exciting collection of interdisciplinary essays, scholars and activists from various traditions explore these questions. Through legal and media studies, they reveal how we see religious others. They show that Jewish, Christian, Islamic, and Sikh texts frame others in open-ended ways. Conflict resolution experts and Hindu teachers, they explain, draw on a shared positive psychology. Jewish mystics and Christian contemplatives use powerful tools of compassionate perception. Finally, the authors explain how Christian theology can help teach respectful views of difference. They are not afraid to discuss how religious groups have alienated one another. But, together, they choose to draw positive lessons about future cooperation.
This book engages a complex subject that mainline theologies avoid, Indigenous Australia. The heritages, wisdoms and dreams of Indigenous Australians are tormented by the discriminating mindsets and colonialist practices of non-Indigenous peoples. This book gives special attention to the torments due to the arrival and development of the church.
The post-Christendom era in the English-speaking world has seen a significant reduction in access to political power by the churches, a slow loss of their social and cultural influence, and a shredding of their moral standing from abuse scandals and other public failings. Community Engagement after Christendom directly addresses these challenges, proposing a different approach to the relationship between church and society. Church agencies today are often entangled in contracting with the state and its private partners to deliver government policy and services. This means they can be increasingly vulnerable to external pressure. So what resources can they and their agencies draw upon to reshape community engagement in a difficult, unsettling context? Community Engagement after Christendom proposes a multifaceted approach. It begins by reading Scripture afresh through questions shaped by the present situation. Douglas Hynd then explores the story of Anabaptist public servant Pilgram Marpeck, identifying how his critique of Christendom can help reshape our understanding today. Finally, he looks at the current experience of church-related agencies and Christian advocacy, suggesting fresh, imaginative ways forward.
Post-Christendom Studies publishes research on the nature of Christian identity and mission in the contexts of post-Christendom. Post-Christendom refers to places, both now and in the past, where Christianity was once a significant cultural presence, though not necessarily the dominant religion. Sometimes “Christendom” refers to the official link between church and state. The term “post-Christendom” is often associated with the rise of secularization, religious pluralism, and multiculturalism in western countries over the past sixty years. Our use of the term is broader than that however. Egypt for example can be considered a post-Christendom context. It was once a leading center of Christianity. “Christendom” moreover does not necessarily mean official public and dominant religion. For example, under Saddam Hussein, Christianity was probably a minority religion, but, for the most part, Christians were left alone. After America deposed Saddam, Christians began to flee because they became a persecuted minority. In that sense, post-Saddam Iraq is an experience of post-Christendom—it is a shift from a cultural context in which Christians have more or less freedom to exercise their faith to one where they are persecuted and/or marginalized for doing so.
This book constitutes the second volume of a three-volume study of Christian testimonies to divine suffering: God's Wounds: Hermeneutic of the Christian Symbol of Divine Suffering, vol. 2, Evil and Divine Suffering. The larger study focuses its inquiry into the testimonies to divine suffering themselves, seeking to allow the voices that attest to divine suffering to speak freely, then to discover and elucidate the internal logic or rationality of this family of testimonies, rather than defending these attestations against the dominant claims of classical Christian theism that have historically sought to eliminate such language altogether from Christian discourse about the nature and life of God. This second volume of studies proceeds on the basis of the presuppositions of this symbol, those implicit attestations that provide the conditions of possibility for divine suffering-that which constitutes divine vulnerability with respect to creation-as identified and examined in the first volume of this project: an understanding of God through the primary metaphor of love (God is love); and an understanding of the human as created in the image of God, with a life (though finite) analogous to the divine life-the imago Dei as love. The second volume then investigates the first two divine wounds or modes of divine suffering to which the larger family of testimonies to divine suffering normally attest: (1) divine grief, suffering because of betrayal by the beloved human or human sin; and (2) divine self-sacrifice, suffering for the beloved human in its bondage to sin or misery, to establish the possibility of redemption and reconciliation. Each divine wound, thus, constitutes a response to a creaturely occasion. The suffering in each divine wound also occurs in two stages: a passive stage and an active stage. In divine grief, God suffers because of human sin, betrayal of the divine lover by the beloved human: divine sorrow as the passive stage of divine grief; and divine anguish as the active stage of divine grief. In divine self-sacrifice, God suffers in response to the misery or bondage of the beloved human's infidelity: divine travail (focused on the divine incarnation in Jesus of Nazareth) as the active stage of divine self-sacrifice; and divine agony (focused on divine suffering in the crucifixion of Jesus of Nazareth) as the passive stage of divine self-sacrifice.
On the face of things, the spirituality of Australia's Aboriginals is hard to reconcile with a spirituality of Christian theology, with its human centrism apt to a Son of God in Man, made flesh in Jesus Christ. Nevertheless this author, Christopher Sexton, a Sydney based lawyer, drew on his deep Catholic theological beliefs and intense dialogue with Aboriginal elders, to find a surprisingly common ground, and in abundance. The creation stories of each lay emphasis on humanity's stewardship for the search and its mystical riches. Here is a book by a Christian lawyer who consulted widely and deeply with our First People's. He found more in common between our distinct spiritualities than might be expected. Proving, once again, that listening deeply to each other will often yield common ground.