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In Indigenous and Christian Perspectives in Dialogue, Allen G. Jorgenson asks what Christian theologians might learn from Indigenous spiritualties and worldviews. Jorgenson argues that theology in North America has been captive to colonial conceits and has lost sight of key resources in a post-Christendom context. The volume is especially concerned with the loss of a sense of place, evident in theologies written without attention to context. Using a comparative theology methodology, wherein more than one faith tradition is engaged in dialogical exploration, Jorgenson uses insights from Indigenous understandings of place to illumine forgotten or obstructed themes in Christianity. In this constructive theological project, “kairotic” places are named as those that are kenotic, harmonic, poetic and especially enlightening at the margins, where we meet the religious other.
A Spanish conquistador who posed as a sorcerer and cured native Americans as he trekked across an unknown wilderness; a French Jesuit who conjured rain clouds in order to impress his indigenous flock with the potency of Christian magic; a Puritan minister who healed a native chief in order to win him for God; a Mexican noble who was burned at the stake for resisting the gentle Franciscan friars; an Andean chief who was haunted by nightmares in which his native gods did battle with the Christian Father; a Huron magician who vied with French missionaries over spirits of the night in a shaking tent ceremony. These are a few of the individuals whose struggles are brought to life in the pages of this book. Their experiences, among others, reveal what happened when Christianity came into contact with Native American religions in three distinct regions of sixteenth- and seventeenth-century colonial America: Spanish, French and British.
This volume by a Cherokee teacher, former pastor, missiologist, and historian brings Indigenous theology into conversation with Western approaches to history and theology. Written in an accessible, conversational style that incorporates numerous stories and questions, this book exposes the weaknesses of a Western worldview through a personal engagement with Indigenous theology. Randy Woodley critiques the worldview that undergirds the North American church by dismantling assumptions regarding early North American histories and civilizations, offering a comparative analysis of worldviews, and demonstrating a decolonized approach to Christian theology. Woodley explains that Western theology has settled for a particular view of God and has perpetuated that basic view for hundreds of years, but Indigenous theology originates from a completely different DNA. Instead of beginning with God-created humanity, it begins with God-created place. Instead of emphasizing individualism, it emphasizes a corporateness that encompasses the whole community of creation. And instead of being about the next world, it is about the tangibility of our lived experiences in this present world. The book encourages readers to reject the many problematic aspects of the Western worldview and to convert to a worldview that is closer to that of both Indigenous traditions and Jesus.
The increasing interest in postcolonial theologies has initiated a vital conversation within and outside the academy in recent decades, turning many “standard theologies” on their head. This book introduces seminary students, ministry leaders, and others to key aspects, prevailing mentalities, and some major figures to consider when coming to understand postcolonial theologies. Woodley and Sanders provide a unique combination of indigenous theology and other academic theory to point readers toward the way of Jesus. Decolonizing Evangelicalism is a starting point for those who hope to change the conversation and see that the world could be lived in a different way.
"A Cherokee teacher, missiologist, and historian encourages us to reject the many problematic aspects of the Western worldview and to convert to a worldview that is closer to that of Jesus"--
This book addresses issues central to today’s Catholic Church, focusing on the relationship between various religions in different contexts and regions across the world. The diverse array of contributors present an inclusively interfaith enterprise, investigating a wide range of encounters and perspectives. The essays include approaches from the Jewish, Muslim, Buddhist, and Bahá’í traditions, in a variety of geographic contexts. Contributors reflect on Muslims in the West, Christian-Buddhist social activism, and on Chinese, Indian, and Japanese religions. The volume also explores the experiences of communities that are often marginalized and overlooked such as the Aborigines and Torres Strait Islanders of Australia and the Karen tribal peoples of Thailand. Contributors examine the works of the Focolare, Gülen, and Risshō Kōsei-kai movements, and integrate the vision of Raimon Panikkar and Ken Wilber. Chapters incorporate discussions of dialogue documents such as Nostra Aetate and Dabru Emet, and methodologies such as Receptive Ecumenism, Comparative Theology, and Scriptural Reasoning. Among other goals, the book seeks to offer glimpses into interfaith dialogues across the world and examine what Christians can learn from other religions and global contexts.
This volume by a Cherokee teacher, former pastor, missiologist, and historian brings Indigenous theology into conversation with Western approaches to history and theology. Written in an accessible, conversational style that incorporates numerous stories and questions, this book exposes the weaknesses of a Western worldview through a personal engagement with Indigenous theology. Randy Woodley critiques the worldview that undergirds the North American church by dismantling assumptions regarding early North American histories and civilizations, offering a comparative analysis of worldviews, and demonstrating a decolonized approach to Christian theology. Woodley explains that Western theology has settled for a particular view of God and has perpetuated that basic view for hundreds of years, but Indigenous theology originates from a completely different DNA. Instead of beginning with God-created humanity, it begins with God-created place. Instead of emphasizing individualism, it emphasizes a corporateness that encompasses the whole community of creation. And instead of being about the next world, it is about the tangibility of our lived experiences in this present world. The book encourages readers to reject the many problematic aspects of the Western worldview and to convert to a worldview that is closer to that of Jesus.
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.
Praying and Preying offers one of the rare anthropological monographs on the Christian experience of contemporary Amazonian indigenous peoples, based on an ethnographic study of the relationship between the WariÕ, inhabitants of Brazilian Amazonia, and the Evangelical missionaries of the New Tribes Mission. Vila�a turns to a vast range of historical, ethnographic and mythological material related to both the WariÕ and missionaries perspectives and the authorÕs own ethnographic field notes from her more than 30-year involvement with the WariÕ community. Developing a close dialogue between the Melanesian literature, which informs much of the recent work in the Anthropology of Christianity, and the concepts and theories deriving from Amazonian ethnology, in particular the notions of openness to the other, unstable dualism, and perspectivism, the author provides a fine-grained analysis of the equivocations and paradoxes that underlie the translation processes performed by the different agents involved and their implications for the transformation of the native notion of personhood. Ê