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“How curiously different is this white God from the one preached by Jesus who understood faithfulness by how we treat the hungry and thirsty, the naked and alien, the incarcerated and infirm. This white God of empire may be appropriate for global conquerors who benefit from all that has been stolen and through the labor of all those defined as inferior; but such a deity can never be the God of the conquered.” Echoing James Cone’s 1970 assertion that white Christianity is a satanic heresy, Miguel De La Torre argues that whiteness has desecrated the message of Jesus. In a scathing indictment, he describes how white American Christians have aligned themselves with the oppressors who subjugate the “least of these”—those who have been systemically marginalized because of their race, ethnicity, and socioeconomic status—and, in overwhelming numbers, elected and supported an antichrist as president who has brought the bigotry ingrained in American society out into the open. With this follow-up to his earlier Burying White Privilege, De La Torre prophetically outlines how we need to decolonize Christianity and reclaim its revolutionary, badass message. Timid white liberalism is not the answer for De La Torre—only another form of complicity. Working from the parable of the sheep and the goats in the Gospel of Matthew, he calls for unapologetic solidarity with the sheep and an unequivocal rejection of the false, idolatrous Christianity of whiteness.
Short. Timely. Poignant. Pointed. Burying White Privilege is all of these and more. This is the book that everybody who cares about contemporary American Christianity will want to read. Many people wonder how white Christians could not only support Donald Trump for president but also rush to defend an accused child molester running for the US Senate. In a 2017 essay that went viral, Miguel A. De La Torre boldly proclaimed the death of Christianity at the hands of white evangelical nationalists. He continues sounding the death knell in this book. De La Torre argues that centuries of oppression and greed have effectively ruined evangelical Christianity in the United States. Believers and clerical leaders have killed it, choosing profits over prophets. The silence concerning—if not the doctrinal justification of—racism, classism, sexism, and homophobia has made white Christianity satanic. Prophetically calling Christian nationalists to repentance, De La Torre rescues the biblical Christ from the distorted Christ of white Christian imagination.
This book will attempt to explore faith-based responses to unending injustices by embracing the reality of hopelessness. It rejects the pontifications of some salvation history that move the faithful toward an eschatological promise that, when looking back at history, makes sense of all Christian-led brutalities, mayhem, and carnage. To embrace hopelessness moves away from a middle-class privilege that assumes all is going to work out in the end. By upsetting the norm, an opportunity might arise that can lead us to a more just situation, although such acts of defiance usually lead to crucifixion. Hopelessness is what leads to radical liberative praxis.
Even in the Church, justice for some is justice for none.
Grace Ji-Sun Kim explores the historical origins and theological implications of the myth of the white male God. Examining the roots of the distortion and its harmful impact on the world, Kim shows what it looks like to recover the biblical reality of a nonwhite, nongendered God, leading us to a more just faith and a better church and world.
In recent decades there has been a seismic shift in world Christianity. Whereas formerly Christianity existed as a Caucasian Euro-American phenomenon, the majority of Christians today reside in the Southern Hemisphere, or the Global South. And what is true for the demographics of Christianity has followed lockstep for its theological developments. The era of German theologians setting the tone for global church are gone. Today, some of the loudest and most creative voices in theology speak from the emerging contingencies of the Global South, for example, promoting Latinx, Black, Caribbean, and Asian theologies and their influence often influences the conversation in the United States and Europe. In addition, just as the center of Christianity has moved geographically from north to south, so with theological seminaries in the west, which have declined as training centers for clergy. These events coincide with new theological centers are opening in Asia, Africa, Oceania, and Latin America. The bottom line is--contemporary Christianity today looks significantly different than it did a century ago, and publications have been slow to acknowledge, let alone describe and elaborate upon, this major shift to the largest religion in the world. These shifts guide our intentions in this book. Such a reference book, which could also be used as a textbook, therefore is very much needed. In fact, there is nothing like the contents of this single-volume book in the publishing market which allows for high-quality, interdisciplinary, and international dialogue.
The new edition of the standard resource for those teaching or learning Latinoax theology Now in its second edition, The Wiley Blackwell Companion to Latinoax Theology remains the most up-to-date, fully ecumenical collection of scholarship in the field. Bringing together contributions by a diverse panel of established scholars and newer voices within various theological disciplines, this comprehensive volume challenges Western readings of Christianity and offers fresh insights into theological truth from varied cultural and ethnic perspectives. The Companion addresses a wide range of Latinoax contexts while highlighting the thought of female, male, and LGBTQ+ Latinoax scholars in theology, introducing readers to this significant movement. Each chapter provides the historical background of a particular topic, explores its treatment by Latinoax theologians, discusses the current state of the topic, and offers the unique perspective of internationally recognized authors. The revised second edition incorporates recent developments within Latinoax studies, featuring new and expanded chapters that reflect numerous traditions of thought, up-to-date sources and methodologies, diverse intra-Latinoax communities, and contemporary Latinoax theologies and theologians. This invaluable and unique companion: Provides a systematic account of the past, present, and future of Latinoax theology Features new essays by the most influential voices in the field, incorporating recent research from Catholic, Protestant, and Evangelical scholars Addresses the Latinoax experience of alienation and marginalization Represents the wide range of ecclesial and theological traditions Discusses Latinoax in timely contexts such as politics, immigration, feminism, gender, queer theory, and social and economic justice Edited by one of the world’s leading Latino theologians, The Wiley Blackwell Companion to Latinoax Theology, Second Edition is an indispensable resource for academic scholars, undergraduate and graduate students, and instructors in universities and seminaries covering courses in theology, political thought, Latinoax studies, religion in the United States, and related topics.
E., illustrating the emergence of black Methodism from white control in the South following the Civil War."--BOOK JACKET.
It’s been said that prayer is the vocabulary of faith. This book offers a wealth of resources from forgotten places to help us create a new vocabulary for worship and prayer, one that is located amidst the poor and the major issues of violence and destruction around the world today. It is a collection of prayers, songs, rituals, rites of healing, Eucharistic and baptismal prayers, meditations and art from four continents: Asia-Pacific Islands, Africa, Americas, and Europe. Liturgies from Below is the culmination of a project organized by the Council for World Mission (CWM) during 2018-2019. Approximately 100 people from four continents worked with CWM, collaborating to create indigenous prayers and liturgies expressing their own contexts, for sharing with their communities and the rest of the world. The project was called “Re-Imagining Worship as Acts of Defiance and Alternatives in the Context of Empire”. The author and others spent weeks living in each of four communities for several weeks/months, getting to know the people, and then facilitating the people’s own creation of prayers and liturgies. The author, other scholars, pastors, artists, activists and students all came from radically different ethnicities, races, sexualities, churches and Christian theologies. The people in each location were poor, living in very challenging communities, living in oppressive and seemingly hopeless situations. After some time, they wrote prayers and stories of their experience trying to live the Christian faith in utterly abandoned places. What we have here is an immensely rich and varied collection of liturgical sources from various communities dealing with issues of violence, immigration/refugees, drugs, land grabbing, war on the poor, attack on women, militarization, climate change, and so on.