Pub Date : 2023-03-04DOI: 10.1080/1756073X.2023.2179272
Olabisi Obamakin
ABSTRACT Contextual Theology recognises that Euro-American biblical interpretation has an enduring, complex, and contested legacy of silencing particular voices in relation to considerations of race/gender identity/religion and migration. Whilst postcolonial and African biblical interpretation have become more established in recent scholarship, there has been little, if any, consideration of the particular hybrid location of scholarship which is neither ‘African’ nor ‘European’ but formed precisely in the space formed by the long historical connections between these continents and peoples. As a Black British woman of Nigerian heritage, my ‘Afropean’ epistemological lens therefore, attempts to take into cognizance: hyper-sexuality, ‘otherness’, displacement, colonisation, and power. Here an Afropean epistemological lens is applied to the Woman who Washed Jesus’s Feet with her Hair in Luke 7.36-50. In doing so new possibilities arise beyond the hypersexualised Eurocentric interpretation of this woman displaying a highly erotic act. Using a Nigerian/British epistemology, informed by Emma Dabiri’s novel Don’t Touch My Hair (2019), in which hair is viewed as a symbol of colonisation, ‘otherness’ and displacement, this woman emerges not only as a sexualised figure, but also as a heroic female prophetess.
摘要语境神学承认，欧美圣经解释有一个持久、复杂和有争议的遗产，即在种族/性别认同/宗教和移民考虑方面压制特定的声音。虽然后殖民主义和非洲圣经的解释在最近的学术中变得更加成熟，但很少考虑学术的特殊混合位置，这种混合位置既不是“非洲”也不是“欧洲”，而是恰恰在这些大陆和民族之间长期历史联系形成的空间中形成的。因此，作为一名尼日利亚裔英国黑人女性，我的“非洲裔”认识论视角试图认识到：超性、“另类”、流离失所、殖民和权力。在这里，阿非罗派的认识论视角被应用于《路加福音》7.36-50中用头发洗耶稣脚的女人。在这样做的过程中，新的可能性出现了，超越了对这个女人表现出高度色情行为的过度性取向的欧洲中心主义解释。根据Emma Dabiri的小说《Don’t Touch My Hair》（2019）中的尼日利亚/英国认识论，头发被视为殖民、“另类”和流离失所的象征，这位女性不仅成为了一个性化的人物，而且成为了一位英雄女先知。
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Pub Date : 2023-03-04DOI: 10.1080/1756073X.2023.2204281
Serena Margaret Saliba
something that will better form them for future ministry. Part three contains two reflections by practitioners to demonstrate how practical theology can resource evangelicals to participate in the public sphere without negating their own theology, which has traditionally led to withdrawal. Examples of such engagement are the political issues surrounding relationship and sex education in schools, as suggested by Olwyn Mark, or through organising different types of community groups, which Matt Spencer advocates through community choirs. Reflections by current students, in part four, include the leading of Bible study groups (Isaac McNish), ‘theodrama’ and relativism in secular and ecclesial cultures (Samuel Norman), an encounter between a hospice chaplain and a patient (Fiona Moore), and ethnographic research on Pentecostal doctrines (Sheryl Arthur). Through the inclusion of these student voices, this part demonstrates that a new generation of scholars are emerging who will build on the somewhat limited prior engagement between the discipline and their evangelical tradition. In part five, Mark Cartledge provides an overview of the current evangelical practical theology. In doing so, he reiterates the themes that run throughout this book: that evangelicals have generally not engaged with the wider practical theological academy (p.207) and, those who have, generally have not drawn constructively on their tradition (p.209). By doing so, evangelicals are urged to be confident in their distinctives whilst employing practical theological methods, as by doing so they can provide insights for the wider discipline to consider. Due to the length of this book, and by the editors’ own admission in their conclusion, it has limitations in that it lacks engagement with some streams of evangelicalism and has a singular focus on UK scholarship (p.204). Therefore, whilst it brings some clarity as to how evangelicals have engaged, it is perhaps best viewed as a work that will promote further dialogue rather than describing the entirety of the current conversation. However, due to its breadth, this book will be of interest to a wide range of teachers, students, and practitioners. Evangelicals will be particularly interested as it resonates with their wider theological tendencies, especially with regards to their high view of scripture and their reluctance to value human experience as equal to other theological sources. Whilst some non-evangelical practical theologiansmay bewary of these tendencies entering into the discipline, this book will help them gain a deeper understanding, and hopefully more appreciation, of why evangelicals do practical theology in their distinct ways.
{"title":"Lay pastoral care: a narrative approach","authors":"Serena Margaret Saliba","doi":"10.1080/1756073X.2023.2204281","DOIUrl":"https://doi.org/10.1080/1756073X.2023.2204281","url":null,"abstract":"something that will better form them for future ministry. Part three contains two reflections by practitioners to demonstrate how practical theology can resource evangelicals to participate in the public sphere without negating their own theology, which has traditionally led to withdrawal. Examples of such engagement are the political issues surrounding relationship and sex education in schools, as suggested by Olwyn Mark, or through organising different types of community groups, which Matt Spencer advocates through community choirs. Reflections by current students, in part four, include the leading of Bible study groups (Isaac McNish), ‘theodrama’ and relativism in secular and ecclesial cultures (Samuel Norman), an encounter between a hospice chaplain and a patient (Fiona Moore), and ethnographic research on Pentecostal doctrines (Sheryl Arthur). Through the inclusion of these student voices, this part demonstrates that a new generation of scholars are emerging who will build on the somewhat limited prior engagement between the discipline and their evangelical tradition. In part five, Mark Cartledge provides an overview of the current evangelical practical theology. In doing so, he reiterates the themes that run throughout this book: that evangelicals have generally not engaged with the wider practical theological academy (p.207) and, those who have, generally have not drawn constructively on their tradition (p.209). By doing so, evangelicals are urged to be confident in their distinctives whilst employing practical theological methods, as by doing so they can provide insights for the wider discipline to consider. Due to the length of this book, and by the editors’ own admission in their conclusion, it has limitations in that it lacks engagement with some streams of evangelicalism and has a singular focus on UK scholarship (p.204). Therefore, whilst it brings some clarity as to how evangelicals have engaged, it is perhaps best viewed as a work that will promote further dialogue rather than describing the entirety of the current conversation. However, due to its breadth, this book will be of interest to a wide range of teachers, students, and practitioners. Evangelicals will be particularly interested as it resonates with their wider theological tendencies, especially with regards to their high view of scripture and their reluctance to value human experience as equal to other theological sources. Whilst some non-evangelical practical theologiansmay bewary of these tendencies entering into the discipline, this book will help them gain a deeper understanding, and hopefully more appreciation, of why evangelicals do practical theology in their distinct ways.","PeriodicalId":43627,"journal":{"name":"Practical Theology","volume":"16 1","pages":"314 - 315"},"PeriodicalIF":0.4,"publicationDate":"2023-03-04","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"41419541","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2023-03-04DOI: 10.1080/1756073X.2023.2179277
A. Chu
ABSTRACT Hong Kong Christian communities often draw upon theological resources from the West. But can Western theological sources be meaningfully applied to Hong Kong? Western theological sources stem from Western epistemologies, which may not necessarily resonate with the values or cultural assumptions of Hong Kong Christians. The lived experiences of ‘Chan Tai-man,’ a placeholder name for average Hong Kong Christians, can be a source for exploring Hong Kong Christian epistemologies. ‘Chan's’ lived theology has significance for the field of practical theology in considering how majority world epistemologies can impact the Western world, especially regarding Christianity in individualistic societies. This paper analyses Hong Kong theologians’ engagement with Stanley Hauerwas's theological convictions and makes a critical comparison to ‘Chan's’ lived theology. First, the article will address (1) why Hauerwasian theology resonates with Hong Kong theologians and (2) why Hong Kong Hauerwasians think Hauerwas's ideas would be useful in the Hong Kong context. Second, after explaining the author's ethnographic research methods, the article will illustrate ‘Chan's’ lived theology, followed by a comparison between the two approaches. In conclusion, while Hong Kong theologians’ engagement with Hauerwas makes an adequate start, Hong Kong Christian communities’ understanding of political theology will eventually have to be broadened through a critical self-reflection of Hong Kong lived theology.
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Pub Date : 2023-03-04DOI: 10.1080/1756073X.2023.2196189
Michael J. Fast
ABSTRACT This paper highlights the lived religion of Filipino males and examines what constitutes authority for them and how they acquire and shape knowledge about masculinity and religiosity. With more than ten million Filipinos living in diaspora, their voice is at the forefront of dialogues around the world, particularly in religious revitalisation in the Global North. Twenty-three male counterparts from a community in Metro Manila, with an average age of 55 and coming from a variety of religious backgrounds, were consulted to form an ethnography of the particular. My role as a non-Filipino pastor who lives in the community gives me unique access to the lives of these men. Together, we discover that Filipino men have a complex epistemology including consulting the Bible, negotiating with family, asking advice from experts, following the teachings of various religious congregations, and reflecting on matters and drawing their conclusions. These findings help in shaping religious engagement with men around the world because they look at religion not from within the rigidity of a single theological system but from a complex blending of religious beliefs and experiences.
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Pub Date : 2023-03-04DOI: 10.1080/1756073X.2023.2204280
James A. Seager
word on the subject. For example, it is a shame that Edith Turner’s work on communitas, the quality of relationships in a context of liminality, does not feature. There is also a great deal about liminality in Homi Bhabha’s third space theory that would have enabled a post-colonial perspective to be brought to bear on the project. But this is a book that, by its very nature, invites ongoing research and discovery, not least in the liminal space of contemporary missiology. As the authors say in the concluding chapter, ‘good theology is never “finished” or complete’ (218). I hope this text encourages further theological engagement with liminality, both to develop its theoretical versatility and extend its practical reach.
{"title":"Evangelicals engaging in practical theology: theology that impacts church and world","authors":"James A. Seager","doi":"10.1080/1756073X.2023.2204280","DOIUrl":"https://doi.org/10.1080/1756073X.2023.2204280","url":null,"abstract":"word on the subject. For example, it is a shame that Edith Turner’s work on communitas, the quality of relationships in a context of liminality, does not feature. There is also a great deal about liminality in Homi Bhabha’s third space theory that would have enabled a post-colonial perspective to be brought to bear on the project. But this is a book that, by its very nature, invites ongoing research and discovery, not least in the liminal space of contemporary missiology. As the authors say in the concluding chapter, ‘good theology is never “finished” or complete’ (218). I hope this text encourages further theological engagement with liminality, both to develop its theoretical versatility and extend its practical reach.","PeriodicalId":43627,"journal":{"name":"Practical Theology","volume":"16 1","pages":"313 - 314"},"PeriodicalIF":0.4,"publicationDate":"2023-03-04","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"42768792","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2023-03-04DOI: 10.1080/1756073X.2023.2179000
Justin J. Lee
ABSTRACT This paper examines the task and form of Asian theology from a broadly (east) Asian context. It seeks to challenge commonly held assumptions shaping Asian theology and suggests a more grassroots and practical approach going forward. The paper begins with an overview of Taiwanese theologian C.S. Song’s work in ‘story theology,’ a grassroots and Asian approach to theology that centers around listening to the stories of the common people. Story theology reflects Song’s concerns about the problems of western theology and theological epistemology, as well as his desire to speak of God’s actual work amongst the common people of Asia. While Song’s methodology is helpful in how it addresses these points, it falls short in how and where it discerns God’s revelation and work, in particular neglecting the stories that come out of the Asian church. The paper suggests two major points that build off of Song’s work. First, theology has always been about stories, as reflected in the theologizing of early Christians. Second, theology must continue to be about stories, particularly stories from the Asian church that continue to be told today.
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Pub Date : 2023-03-04DOI: 10.1080/1756073X.2023.2204279
S. Roberts
Bash comments that ‘there is not a single modern category that adequately combines the empirical and theoretical approaches to emotions’ (p. 153) and concludes that ‘the new ways of identifying the sources of modern knowledge are problematic . . . there is no agreement about what necessarily constitutes moral wrongdoing.’ (p. 176). Bash then turns his attention to criminal-justice (chapter 9), exploring the relationship between remorse and punishment. He argues that whilst, in principle, there is a place for remorse in consideration of prison sentences, there are significant practical issues such as how we might ascertain ‘to what extent a person’s claim to be remorseful is genuine’ (p. 199). He suggests a ten-point taxonomy for creating an evidence-based approach to assessment. Bash brings his analysis to a conclusion in chapter 10 with an outline Christian perspective that encompasses remorse towards both God and victim. He finishes the book by stating his conviction that remorse represents a ‘compelling Christian emotion and ethic, and we neglect it at our peril. It is . . . one of “eternity’s emissaries” that leads to “purity of heart” and so to blessing and the way to “see God” (Mat 5:8),’ (p. 226). In this book Bash bravely takes on an assessment of an impressive array of contexts. Whilst possessing and demonstrating extensive expertise in his understanding of biblical text and Church history, Bash is not afraid to engage in critical dialogue with the less familiar (to him) territory of secular thinking in scientific and philosophical disciplines. Whilst not claiming to be an expert in the details of these, Bash provides an excellent summary of the relevant philosophical themes and trends sufficient to highlight both where there are helpful contributions to our understanding of remorse and where competing and conflicting theories make this impossible. Practical theology engages the modern world in dialogue with Christian perspectives in those (many) areas where we cannot simply turn to the Bible for an analogue of the modern world. In this book Bash demonstrates a strong ability in this dimension and has provided a welcome ‘fleshing out’ of our understanding of remorse based on Christian perspectives. Having forcefully argued the case that the ancient world, with its ethics of divinity and community, and the modern world, with its ethics of autonomy and community, lack a full understanding of remorse, it would be interesting to understand how Bash sees his Christian ethic of remorse working out in practice – influencing and shaping the modern landscape.
{"title":"Crossing Thresholds: A Practical Theology of Liminality","authors":"S. Roberts","doi":"10.1080/1756073X.2023.2204279","DOIUrl":"https://doi.org/10.1080/1756073X.2023.2204279","url":null,"abstract":"Bash comments that ‘there is not a single modern category that adequately combines the empirical and theoretical approaches to emotions’ (p. 153) and concludes that ‘the new ways of identifying the sources of modern knowledge are problematic . . . there is no agreement about what necessarily constitutes moral wrongdoing.’ (p. 176). Bash then turns his attention to criminal-justice (chapter 9), exploring the relationship between remorse and punishment. He argues that whilst, in principle, there is a place for remorse in consideration of prison sentences, there are significant practical issues such as how we might ascertain ‘to what extent a person’s claim to be remorseful is genuine’ (p. 199). He suggests a ten-point taxonomy for creating an evidence-based approach to assessment. Bash brings his analysis to a conclusion in chapter 10 with an outline Christian perspective that encompasses remorse towards both God and victim. He finishes the book by stating his conviction that remorse represents a ‘compelling Christian emotion and ethic, and we neglect it at our peril. It is . . . one of “eternity’s emissaries” that leads to “purity of heart” and so to blessing and the way to “see God” (Mat 5:8),’ (p. 226). In this book Bash bravely takes on an assessment of an impressive array of contexts. Whilst possessing and demonstrating extensive expertise in his understanding of biblical text and Church history, Bash is not afraid to engage in critical dialogue with the less familiar (to him) territory of secular thinking in scientific and philosophical disciplines. Whilst not claiming to be an expert in the details of these, Bash provides an excellent summary of the relevant philosophical themes and trends sufficient to highlight both where there are helpful contributions to our understanding of remorse and where competing and conflicting theories make this impossible. Practical theology engages the modern world in dialogue with Christian perspectives in those (many) areas where we cannot simply turn to the Bible for an analogue of the modern world. In this book Bash demonstrates a strong ability in this dimension and has provided a welcome ‘fleshing out’ of our understanding of remorse based on Christian perspectives. Having forcefully argued the case that the ancient world, with its ethics of divinity and community, and the modern world, with its ethics of autonomy and community, lack a full understanding of remorse, it would be interesting to understand how Bash sees his Christian ethic of remorse working out in practice – influencing and shaping the modern landscape.","PeriodicalId":43627,"journal":{"name":"Practical Theology","volume":"16 1","pages":"311 - 313"},"PeriodicalIF":0.4,"publicationDate":"2023-03-04","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"60392989","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2023-03-04DOI: 10.1080/1756073x.2023.2183305
Vhumani Mgezi
This article considers the notion of lived religion conceived from African religious practices and experience, social transformation, and public practical theology as practical theology praxis. These elements are influenced by the contextual understanding of religion as a shared communal phenomenon, post-colonial conversations and pressing social, economic, governance, and economic challenges, among other things. The elements and context are located within the global practical theology conversations. The article aims to answer the question: what are some aspects that can be discerned to constitute a practical theology organising centre in Africa? The article describes the practical theology emphasis on context followed by Africa's specific contextual aspects, and then suggests some practical theology organising centre elements.
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Pub Date : 2023-03-04DOI: 10.1080/1756073X.2023.2201027
C Hutcherson
ABSTRACT In this article, I describe and analyse the nature of the practice of theological reflection (TR) from a small-scale qualitative case study among Arabic-speaking evangelical theology students from Muslim-majority, Arab socio-religious contexts studying at the Arab Baptist Theological Seminary. As a central meaning-making process for practical theology, practices of TR can offer a window into how cultural orientations and socio-religious values shape practical theology within particular contexts. To broaden our understanding, then, of how people in Majority world contexts construct practical theology requires giving attention to key emphases in particular, local expressions of tying theological thought to practice. Using reflexive thematic analysis on data from semi-structured interviews, I generated the notion of the practice of TR engendering ‘divinely ordered connectivity’. Three additional themes constituted this notion: (1) seeing and doing with God, (2) finding the unity of all things in God, and (3) building respectful community, which together lead to ‘regulating society’ towards a divinely authorised order. The particularities of this Arab evangelical practice of TR contribute to the limited scholarship on the nature of theological discourse among Arab evangelicals’, and to understanding how socio-religious and cultural orientations shape ideas about what practical theology is in the first place.
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