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138 pages

English

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Global theology represents one of the most important trends in theology today. What does it mean to do theology in a global context? How can Christian theology be understood as a conversation between different parts of the world and various streams of Christian history? This concise introduction explores the major issues involved in rethinking theology in light of the explosion of world Christianity. Combining the voices of a Western and a non-Western theologian, it integrates Western theological tradition with emerging global perspectives. This work will be of interest to theology and missiology students as well as church leaders and readers interested in the changing face of world Christianity.

Sujets

Philosophie et théologie

Christian theology

Christianity

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Publié par	Baker Publishing Group
Date de parution	24 novembre 2015
Nombre de lectures	0
EAN13	9781441248787
Langue	English
Poids de l'ouvrage	1 Mo

Informations légales : prix de location à la page 0,0634€. Cette information est donnée uniquement à titre indicatif conformément à la législation en vigueur.

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Cover
Title Page
Copyright Page
© 2015 by William A. Dyrness and Oscar García-Johnson
Published by Baker Academic
a division of Baker Publishing Group
P.O. Box 6287, Grand Rapids, MI 49516-6287
www . bakeracademic . com
Ebook edition created 2015
All rights reserved. No part of this publication may be reproduced, stored in a retrieval system, or transmitted in any form or by any means—for example, electronic, photocopy, recording—without the prior written permission of the publisher. The only exception is brief quotations in printed reviews.
Library of Congress Cataloging-in-Publication Data is on file at the Library of Congress, Washington, DC.
ISBN 978-1-4412-4878-7
Unless otherwise indicated, Scripture quotations are from the New Revised Standard Version of the Bible, copyright © 1989, by the Division of Christian Education of the National Council of the Churches of Christ in the United States of America. Used by permission. All rights reserved.
Scripture quotations labeled KJV are from the King James Version of the Bible.
Contents
Cover i
Title Page iii
Copyright Page iv
Preface vii
1. Transoccidentalism and the Making of Global Theology by Oscar García -Johnson 1
2. Doing Theology Out of a Western Heritage: Gains and Losses by William A. Dyrness 23
3. The Role of Indigenous Traditions in Christian Theology 43
4. God, Creation, and the Human Community 69
5. Jesus Christ and the Good News for the World 99
6. The Church in Global Context 117
7. The Christian Hope: Eschatology in Global Perspective 137
Appendix: The Historical Traditions of the Church 157
Bibliography 165
Index 177
Back Cover 182
Preface
Not long ago Oscar was invited to speak at a conference on evangelism in the city of Suzuka, Japan. The host church in Suzuka consisted of Sansei and Nisei families whose primary languages were Spanish and Portuguese. 1 The founding couple of this church, Peruvians by birth, migrated with their parents to Japan as adolescents and met while attending a Brazilian Pentecostal church in Suzuka. Over the course of time, they married and were called into ministry. In order to serve both the immigrant populations and their Japanese neighbors, they decided to plant a multilingual/multicultural church where services (and, where necessary, translation) would be in Japanese, Spanish, and Portuguese. To their surprise, young Japanese eager to make their way in a globalizing world were drawn to the church in increasing numbers.
Clearly such boundary-crossing hybrids and other forms of cultural mixing and matching are becoming increasingly common. While mainline and traditional denominational churches are declining in North America (and have almost disappeared in Europe), immigrant and ethnic churches of all kinds are proliferating. So it is not simply that the center of Christianity has shifted to the South (and East) as Andrew Walls argued a generation ago, but that the character of this church is undergoing massive transition: it has gone ethnic, even transnational. And accompanying this change in character is a geopolitical transformation that is equally significant: the church doesn’t necessarily depend on the economic and cultural resources of the West for its advance.
This has led observers to claim that we have entered into the era of what has been called global Christianity. 2 Clearly the nature of Christianity has changed irrevocably over the last generation, but this has sometimes led to exaggerated claims about Christianity: that its fundamental growth has invariably taken place without significant missionary presence or after missionaries have left; that the Western church is in decline and no longer plays a significant role in defining Christianity; and that now missions will no longer be from the West to the rest, but it will be a reverse mission such as we are seeing in Western Europe. In 2009 sociologist Robert Wuthnow responded to these claims by arguing that the American church is not in decline and in fact is internationalizing itself and increasing its presence and influence in many places of the world. For better or worse, Wuthnow argues, US churches still play a significant role in the increasingly diverse world church. 3
In this book we want to avoid such polarized claims and simply acknowledge that the changing nature of Christianity, however it is understood, suggests that Christian reflection needs to be reconfigured in the form of a conversation between different parts of the body of Christ. Rather than seeing the flow of influences either as West to East (or South) or in the reverse, we want to argue that it needs to encompass multiple directions, including flows from South to South and within the Western churches. 4 Specifically we want to ask what this new situation of the church means for our corporate and continuing theological reflection.
Now one might think that these changes would have deep reverberations within Western theological education. But outside of missions and some pastoral theology courses, not much has changed in the theological curriculum—this despite the call of accrediting agencies for multicultural literacy. We will explore the many implications of this new reality throughout this book, but in this preface let us lay out the presenting problem: despite the dramatically changing character of the Christian church and global presence, the dominant theological paradigm studied in Western seminaries, and often carried by missionaries abroad, has been the received Western theological traditions. The tension between the changing circumstances of Christian churches, along with the continuing focus on Western theology, constitutes what we might call the problem of global theology.
This book grows out of a set of observations about Christian theology today. First is the familiar claim that the Christian faith is changing: however one frames the changes, clearly the church has gone global. Not only is Christianity no longer predominantly a “Western religion,” but also its most rapid growth today is outside the West, so that most Christians now come from places other than Europe and North America. But second, in spite of these changes, the teaching of theology in most Western settings has not changed. True, there are some new voices: Gustavo Gutiérrez, James Cone, and, if you’re lucky, Kwok Pui-lan might appear on the syllabus of systematic theology, but the syllabus itself has not changed. Moreover, third, while theology is being done in many languages and settings, with ever-increasing variety and sophistication, these new theologians are frequently not in touch either with each other or, often, with much of what is discussed in Western theology classes. Perhaps this is a necessary result of the growing pluralism and multiculturalism of our settings. Or maybe it is simply a stage that we will pass through while a real global conversation emerges. In any case it is our assumption not only that this situation is changing but also that it needs to change in important ways.
This book will explore this state of affairs and do what it can to promote a more diverse conversation. We believe there are biblical grounds for such a project. In Ephesians 4, Paul lays out what he believes is God’s own program for the maturity of the church, the body of Christ. There he is clear that the Spirit, as a sign of Christ’s victory, has generously given a variety of gifts to the church (vv. 7–8). Further, these gifts are expressly given to equip Christians for the work of ministry, and the goal of this diverse endowment is that all might reach the “measure of the full stature of Christ” (v. 13). All of us, Paul insists, should reach maturity in Christ, “from whom the whole body, joined and knit together by every ligament with which it is equipped, as each part is working properly, promotes the body’s growth in building itself up in love” (v. 16). Part of what this means, surely, is that the cultural, historical, and biblical reflections of the whole body—the products of its teachers, prophets, and evangelists—are necessary for us, together, to come to maturity. While the corporate and communal character of Paul’s appeal may sound strange to Western ears, it resonates widely with much of the church today. We need each other, in theological reflection as much as in economic, political, and cultural affairs.
We the authors recognize that the work of developing global conversations is not the work of any single book, or even a single generation, but a long and slow process of learning to listen to unfamiliar voices. This book makes no claim to do anything more than introduce the problem and make some initial suggestions of what a global conversation in theology might look like. Beyond that, we hope to invite many others to join in this exciting project of watching the worldwide body of Christ grow into maturity in Christ.
We would like to recognize debts that we have accumulated in preparing this book. The book itself has grown out of attempts of a group of us to create a course at Fuller Seminary that would introduce students both to the discipline of theology as it has developed in theological education and to the growing global conversation about theology—a course we have titled “Doing Theology in a Global Context.” So we want first to thank our colleagues Charles Van Engen and Veli-Matti Kärkkäinen, who along with Bill and Oscar have contributed to developing this course. Additionally Chuck and Veli-Matti, in the course of many conversations, have helped us envision what we mean by a theology in global contexts. Bill would like to thank conversation partners in Africa, Latin America, and Asia as well as the United States for many stimulating conversations that influenced what appears in this book: James Nkansah-Obrempong, Melba Padilla Maggay, Lorenzo Bautista, Juan Stam, Elsa Tamez, Jehu Hanciles, Kwok Pui-lan, Dwight Hopkins, and Bryant Myers. Oscar would like to