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 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"--

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.

The legacy of English teaching and Christian missionaries is a flashpoint within the field of English language teaching. This critical examination of the place of Christianity in the field is unique in presenting the voices of TESOL professionals from a wide range of religious and spiritual perspectives. About half identify themselves as "Christian" while the others identify themselves as Buddhist, atheist, spiritualist, and variations of these and other faiths. What is common for all the authors is their belief that values have an important place in the classroom. What they disagree on is whether and how spiritual values should find expression in learning and teaching. This volume dramatizes how scholars in the profession wrestle with ideological, pedagogical, and spiritual dilemmas as they seek to understand the place of faith in education. To sustain this conversation, the book is structured dialogically. Each section includes a set of position chapters in which authors explain their views of faith/pedagogy integration, a set of chapters by authors responding to these positions while articulating their own views on the subject, and discussion questions to engage readers in comparing the positions of all the authors, reflecting on their own experiences and values, and advancing the dialogue in fresh and personal directions.

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.

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.

This collection brings together legal scholars and Christian theologians for an interdisciplinary conversation responding to the challenges of global migration. Gathering 14 leading scholars from both law and Christian theology, the book covers legal perspectives, theological perspectives, and key concepts in migration studies. In Part 1, scholars of migration law and policy discuss the legal landscape of migration at both the domestic and international level. In Part 2, Christian theologians, ethicists, and biblical scholars draw on the resources of the Christian tradition to think about migration. In Part 3, each chapter is co-authored by a scholar of law and a scholar of Christian theology, who bring their respective resources and perspectives into conversation on key themes within migration studies. The work provides a truly interdisciplinary introduction to the topic of migration for those who are new to the subject; an opportunity for immigration lawyers and legal scholars to engage Christian theology; an opportunity for pastors and Christian theologians to engage law; and new insights on key frameworks for scholars who are already committed to the study of migration.

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.

The gospel of Jesus has not always been good news for Native Americans. But despite the far-reaching effects of colonialism, some Natives have forged culturally authentic ways to follow Jesus. In his final work, Richard Twiss surveys the complicated history of Christian missions among Indigenous peoples and voices a hopeful vision of contextual Native Christian faith.

Discover the Power of Dialogue to Heal Religious Division How can members of different faith traditions approach each other with openness and respect? How can they confront the painful conflicts in their history and overcome theological misconceptions? For more than twenty years, Professors Mary C. Boys and Sara S. Lee have explored ways that Catholics and Jews might overcome mistrust and misunderstandings in order to promote commitment to religious pluralism. At its best, interreligious dialogue entails not simply learning about the other from the safety of one's own faith community, but rather engaging in specific learning activities with members of the other faith--learning in the presence of the other. Drawing upon examples from their own experience, Boys and Lee lay out a framework for engaging the religious other in depth. With vision and insight, they discuss ways of fostering relationships among participants and with key texts, beliefs and practices of the other's tradition. In this groundbreaking resource, they offer a guide for members of any faith tradition who want to move beyond the rhetoric of interfaith dialogue and into the demanding yet richly rewarding work of developing new understandings of the religious other--and of one's own tradition.