Some months ago, I was teaching a class on the contribution of lived theologies from different cultural contexts to intercultural theological conversations. We focussed on experiences of the Holy Spirit in Pentecostalisms worldwide. Three of the students gave presentations on this theme, drawing on examples from their own cultural contexts.
On Christmas Day 2021, South Africans woke with the news that our bishop has passed on. In no time, typical of the African storytelling tradition, stories about Bishop Tutu were all over the media. People from all walks of life shared their stories of how they met this loving, remarkable man. I will join this avalanche of endearing stories by sharing two, one before 1994 and one after 1994.
The death of the Ecuadorian theologian René Padilla on the 27th of April 2021 calls for reflection on the continuing relevance of his missiology today. Though the specific context of Padilla's missiological reflection is Latin America, his contribution to the birth of ‘integral mission’, or ‘misión integral’ in Spanish, has profoundly impacted evangelical theological discourse around the world.
The term ‘intercultural theology’ was first used to refer to a particular field of study in 1975 when Hans Jochen Margull, Walter Hollenweger and Richard Friedli started publishing a book series called Studies in the Intercultural History of Christianity. Hollenweger also used it to indicate a theological approach in a three-volume collection of shorter pieces. Intercultural theology only became the name for a specific discipline when a number of professorial chairs in missiology were renamed ‘intercultural theology’.
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