By John Parratt
Delivering the 1st review of the most tendencies and contributions to Christian considered 3rd global theologies, this e-book gathers essays from specialists on Latin the USA, India, East Asia, West and East Africa, Southern Africa and the Caribbean. It analyzes the typical context of the 3rd international theologies of their adventure of colonialism and Western missions, and means that they supply diversified views on what it capability to be a Christian in ultra-modern global.
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Extra info for An Introduction to Third World Theologies
Was it true? Is Juan Diego a real historical person or simply a construction? Is it by coincidence that the place of the temple may have been an old sanctuary of the indigenous religion? Is this a symbol of a Latin American legitimate incorporation of the Christian faith or was it another case of a ‘syncretism’ in which the Christian faith is simply ‘used’ to legitimate the ‘pagan’ religion? Is the canonisation of Juan Diego an afﬁrmation of the dignity of the indigenous people? Or is it the use of popular feeling for the strengthening of the Roman Catholic faith?
Salamanca Bastian, J. P. 1990. Historia del Protestantismo en Am´erica Latina. Mexico Dussel, E. 1981. A History of the Church in Latin America. Grand Rapids, Mich. Goodpasture, H. MacK. 1989. Cross and Sword: An Eyewitness History of Christianity in Latin America. Maryknoll I N V A S I O N , C O N T R O L A N D C O L O N I S A T I O N ( 1492– 1808) Pag´an, L. N. R. 1992. Evangelizaci´on y Violencia. San Juan, Puerto Rico Guti´errez, G. 1993. In Search of the Poor of Jesus Christ. Maryknoll Adorno, Rolena and Guam´an Poma.
When a Pentecostal says’, remarks the Chilean Pentecostal theologian Juan Sep´ulveda, ‘that “this world offers nothing, it only offers perdition” [lostness and damnation] . . he/she is not stating a dogmatic afﬁrmation but is rather giving voice to his/her own experience: misery, unemployment, illness, alcoholism’, or, when they speak of ‘the power of the Spirit’ they are not making a general statement but referring to their own experience of ‘multiple manifestations . . from angelic tongues to simple joy, including dance and visions, to the certainty of the nearness and living presence of a forgiving and accepting God’.