Lee, and David Kwang-sun Suh (Maryknoll, New York: Orbis Books, 1992), 11–30.Įngelbert Mveng, “African Theology: A Methodological Approach,” Voices from the Third World 18, no. Samuel Rayan, “The Search for an Asian Spirituality of Liberation,” in Asian Christian Spirituality: Reclaiming Traditions, ed. Virginia Fabella and Sergio Torres (Maryknoll, New York: Orbis Books, 1983), 113. Sergio Torres and John Eagleson (Maryknoll, New York: Orbis Books, 1982), 255.Īloysius Pieris, “The Place of Non-Christian Religions and Cultures in the Evolution of Third World Theology,” in Irruption of the Third World: Challenge to Theology, ed. The content of faith is either Catholic or it is not,” cited by Valentin Dedji, in Reconstruction and Renewal in African Christian Theology (Nairobi: Acton Publishers, 2003), 18.Ĭornel West, “The North American Blacks,” in The Challenge of Basic Christian Communities,” ed. While admitting that it is necessary to find a better expression of faith to correspond to the racial, social, and cultural milieu, the pope warns that “it would nevertheless be dangerous to speak of diversified theologies according to continents and cultures. The reaction of Pope Paul VI against the attempt of the African church to develop a theology of incarnation expresses the view of the church hierarchies. Sergio Torres and Virginia Fabella (New York: Orbis Books, 1978), 2. Sergio Torres, “Opening Address,” in The Emergent Gospel: Theology from the Developing World, ed. James Cone states this point palpably, “Whenever Third World attempted to set the theological agenda, Euro-Americans either voted us down or they cut off the financial resources that they had stolen from Third World countries through military conquest and economic imperialism,” in Tor My People (New York: Orbis Books, 1984), 144.
Thomas, in Religion and the Revolt of the Oppressed (Delhi: ISPCK, 1981), 49. Elizondo (Edinburgh: T & T Clark, 1988), 109.ĭavid Paton, ed., Breaking Harriers (London: SPCK, 1976), 136. Sergio Torres Gonzalez, “Dar es Salaam 1976,” in What Are Third World Theologies: Convergences and Differences, ed. Sergio Torres and John Eagleson (Maryknoll, New York: Orbis Books, 1976), 399. Gregory Baum, “The Christian Left at Detroit,” in Theology in the Americas, ed. Paracattil of India: ‘It is imperative that a new orientation is given to evangelical work… theology should reformulate its theses in intelligible native idioms and indigenous philosophical terms.’ From Latin America we quoted from a text of the II General Conference: ‘It is impossible to try to impose fixed universal moulds…We must treat with particular importance the study and investigation of our Latin American reality in its religious, social, anthropological and sociological aspects’” (Dussel, “Theologies of the Periphery and the Centre,” 1984, 87). They prefer a theology of incarnation…the young Churches of Africa must encourage by all means research into an African theology.’ From Asia we published the declaration from Cardinal J.
Elizondo (Edinburgh: T & T Clark, 1984), 87.Įnrique Dussel writes, “In the circular letter it was said for Africa: ‘the Bishops of Africa and Madagascar consider that a certain kind of theology of adaptation is completely out of date.
Bimwenyi, “The Origin of EATWOT,” Voices from the Third World 4, no.2 (December 1981): 26.Įnrique Dussel, “Theologies of the Periphery and the Centre: Encounter or Confrontation?” in Different Theologies, Common Responsibility: Babel or Pentecost, ed.
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