Contextualization Bibliographies
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Theologies: Oceanic

Biblio Format Annotation
Armstrong, George. "Public Liturgy--A People's Theology in Aotearoa, New Zealand." In Revolution of Spirit: Ecumenical Theology in Global Context: Essays in Honor of Richard Shaull, ed. Nantawan Boonprasat-Lewis, 187-214. Grand Rapids, MI: W.B. Eerdmans, 1998. The last fifty years of this century and millennium are the theme of this chapter. The focus is upon particular intersections of the Christian faith and Church with the prevailing political and economic conditions. The beginning and end of this fifty-year period were marked by a church protest. In 1968 and 1975, the twin gestures were against militarization and nuclearization. The end of the period saw the Cathedral officially "up in arms" against the Parliament over New Right economics. This essay characterizes these two protest gestures, the first consisting of two distinct episodes, as occasions of "public liturgy." They were media-intensive events which made a substantial impact. Yet they were intended as primarily acts of worship and witness and mission, seeking and conveying a divine interpretation of the meaning of the public directions of the nation. This essay is a welcoming of its readers into the essence of Aotearoa, New Zealand. It is a sharing with you some of its deepest realities. More than all of this, it is an invitation to communion with us, itself a call to worship.
Avi, Dick. "Contexualisation in Melanesia." Melanesian Journal of Theology 4:1 (1988): 7-22. In order for theology to reflect authentically the faith of the Melanesians, it must definitely emerge out of the experiences of the Melanesians themselves and also deal directly with the conditions of their particular context. This is to say their faith in God has much to do with the way they have encountered him through their history, and culture. Their faith, history and culture--their particular context--determine the way they conceive their future; that is, their hope and aspirations. In view of the conditions prevailing in the Melanesian present context, those who call themselves Christians cannot be worthy of the name unless their lives bear that Cross in the struggles for freedom and unity of human society. This is true contextualisation; theology contextualized in the world.
Ayap. Fe E. B. "Community within a Community (A Philippine Experience of Doing Theology with God's Purpose in Asia)." In Doing Theology with God's Purpose in Asia, ed. Choo Lak Yeow, 111-118. Singapore: ATESEA, 1990. Introduction: Why the Topic? The topic has been chosen because it is closest to my experience of involvement with the people's struggle for economic liberation, As an ordained minister of the Gospel who is engaged in a specialized ministry of working in a government-recognized educational institution, I feel the inadequacy of working with people who are materially poor if I am to limit myself to academic activities only. In the light of the significant issues that have emerged and are constantly challenging Christianity in Asia, it is proposed that a dialogical approach for doing theology and mission in Asia be considered. This proposal is based on the awareness that Christianity does not have a monopoly on Christ, neither is God's Word contained only in the Christian Bible, nor is God's activity limited only to and through Christians. Furthermore, a continuous dialogue characterized by openness and acceptance, listening and responding, giving and taking, can provide real communication which hopefully may bring about solutions to resolve not only the religious conflicts, but also the inter-related problems that make up or break down human life. . . . We believe that Christ is in Islam and in whichever religion the principles of love, justice and peace are being striven for and lived out, since these are the essential principles for attaining a truly human life is, can be found, God's purpose in Asia and in the world.
Barr, Kevin J. "Teaching Theology and Doing Theology." Pacific Journal of Theology 8 (1990): 17-26. During a recent study day on 'Religious and the Poor' I spoke of the necessity for us to be involved in contextual theology. I mentioned that while theology was being taught at the various seminaries or theological colleges around Suva, not much theology was being done - there was very little theologising going on in the local context. Someone asked me afterwards exactly what I meant. I thought perhaps it might be worth elaborating on for a wider audience to get some reactions. Advocates later in article: Unless seminaries are introducing students from the very beginning of their studies to the limitations as well as to the value of academic theology, and introducing them to the methodology of more recent approaches in theology as well as the pastoral methods for encouraging the ordinary people to theologise, we will continue to preserve a clerically dominated 'teaching' Church and we will not enable the laity to take their rightful place in theology and in ministry. Theology will continue to be 'taught' but very little theology will be 'done'. The gap between faith and life will continue to grow. Orthodoxy will continue to be more important than orthopraxis. Teaching about God will continue to obscure the possibility of the discovery of God.
Boseto, Leslie. "Towards a Pacific Theology of Reality: A Grassroots Response to Winds of Change." Pacific Journal of Theology 12 (1994): 53-61. With gratitude I congratulate Manfred Ernst for the book Winds of Change. It is a very comprehensive study of the new religious groups (NRGs) in the Pacific. I wish this book had been produced and made available to the historic mainline churches fifteen or twenty years ago. I am happy to respond to the book's content. I will begin by focusing my attention on the challenges raised by the author and the NRGs' positive contribution to the general life and work of the church. Then I will focus on certain areas which need our follow-up and consideration for formulating an alternative to the theology of the NRGs which is from the author's standpoint 'oppressive and paternalistic'.
Brown, Neil. "Theology and Australian Literature." In Faith and Culture: Issues for the Australian Church, ed. Neil Brown, 1-9. Manly, N.S.W.: Catholic Institute of Sydney, 1982. Explores themes in Australian literature and meanings for the larger culture. Notes: Australian culture has not yet been able to develop original forms, but for all that it is no longer entirely derivative in style or content. A degree of self-consciousness is now present that allows a creative blend of elements distinctly its own with material from elsewhere, sifted for its own purposes. In similar vein `Australian theology' does not mean something specifically Australian, without imported elements of any kind. Rather, it means the effort to express in faith-terms our own sense of spiritual identity and, especially, to mediate the Gospel message so that it can effectively challenge the Australian way of life. Western culture and theology will always be an integral part of `faith' in Australia. That is not in question. The task now, however, is to allow our heritage to provide surer direction for theology, so that the questions of our own present culture are addressed, not those of another time or place.
Burrows, William R. "Theologising in the Melanesian Context Today." In Christ in Melanesia, Point Series, ed. James Knight, 242-55. Goroka, Papua New Guinea: Melanesian Institute for Pastoral and Socio-Economic Service, 1977. Theology is God's talk to man and man's talk about God and the world. God-talk always involves talk about the concrete world. God-talk always involves talk about the concrete world of culture, history and social change. Theology in the Melanesian context must be concerned to be in dialogue with the total picture; though it is interested in the past, it must first see itself as helping believers face and create the sort of future which God wants them to. Only when Melanesian thinkers grapple with the meaning of the Gospel for the whole man will a Melanesian theology emerge.
Cariño, Feliciano V. "The Theology of Struggle as Contextual Theology: Some Discordant Notes." Tugón 9:3 (1989): 207-215.
Eddy, John. "Australian Studies as Resources for Theological Reflection." In Toward Theology in an Australian Context, ed. Victor C. Hayes, 53-58. Bedford Park, S. Australia: Australian Association for the Study of Religions, 1979. Australian history provides theologians with no excuse for ignorant or barren religious reflection, based on a shallow understanding or a lack of industry, which can give birth only to emotional slogans of left, right or, center--whether about land rights, 'White Australia', the role of the Colonial Office in imperialism, the woes of the convicts and of minority groups, the place of sectarianism in Australia, militarism, secularism, nationalism and so forth. Flexibility and readiness for spiritual change are one thing: a sanctimonious Whig interpretation or bigoted Marxist-progressivist analysis is quite another. In many respects Australian historians have provided theologians over recent years with an extraordinarily varied and substantial amount of first-rate material. There can be little doubt that those whose task it is to engage in professional theology need to understand and digest that material as much and as urgently as the historians, in their turn, need a sense of spiritual perspective and direction in their own work.
Elkins, Richard E. "Blood Sacrifice and the Dynamics of Supernatural Power among the Manobo of Mindanao: Some Missiological Implications." Missiology 21:3 (July 1993): 321-31. A significant feature of the Manobo world view is the fact that all supernatural beings, including the supreme being, are considered to be ghoul spirits with an insatiable lust for human flesh and blood. This ghoul spirit complex is almost certainly a major reason why this Manobo group seems reluctant to embrace biblical Christianity. Seen from this background, the Christian emphasis on the sacrifice of Christ and the symbolic partaking of flesh and blood in the Lord's Supper is abhorrent to many Manobo people. This article presents a taxonomy of Manobo blood sacrifice and offers some suggestions for Christian workers who are sharing the gospel with Manobo people in this area.
Gaden, John R. "Recent Attempts at Australian Theology." Ministerial Formation 32 (1985): 3-10. Attempts at Australian Theology appear neither prolific nor substantial. This paper seeks to reflect on the process of working at Australian Theology, through a survey of what has been done, our analysis of problems and causes, and the nature of theology.
Gaquare, Joe. "Indigenisation as Incarnation: The Concept of Melanesian Christ." In Christ in Melanesia, Point Series, ed. James Knight, 146-65. Goroka, Papua New Guinea: Melanesian Institute for Pastoral and Socio-Economic Service, 1977. Christianity came to the Solomon. Islands with Western civilization. Political colonizers and missionaries arrived about the same time. Thus Christianity has been seen and accused as the colonizing race's religion. Certain local people saw Christianity as identical to Western imperialism. Although Christianity has done a lot to reform Melanesian society, certain people are now questioning its destructive orientation in relation to culture. The author believes that Christianity is a universal religion. Therefore, it must not be identified as "the white man's religion." In this paper he argues that Christ is the Melanesian Christ. Christ was in the Solomon Islands before any white men ever landed. The author is also sad to see that the core of Christianity does not seem to sink down into the inner beings of his own people. He discovered that to some people Christ remained a "foreign Christ. " Christ is rather abstract and remote. By advocating the concept of a Melanesian Christ, he suggests a pastoral concern. His aim is. to try and help people see Christ as a Melanesian--the ideal Melanesian. Thus the paper is apologetic and pastoral in emphasis.
Gibbs, Philip. "Akali Andake: Reflections on Engan Christology." Catalyst 24:1 (1994): 27-42. Deals with the question "Who is Christ for the Enga?" The author presents a brief survey of academic efforts in this field and suggests the use of lived faith of the people (prayers, songs, dreams, movements, and testimonies) as the starting point. The Jesus envisioned by the Enga is compared with the Jesus of history.
Haire, James. "Visions of the Spirit for the Church in the Great Southern Land." Asia Journal of Theology 6:2 (1992): 250-262. Endeavors to take some insights from NT missiology see how they apply in the history of the evangelization of the world, and look at how they help us in evangelism in the 1990s in Australia. "Visions" in the title used for imaginative insights about Australia prompted by the Spirit of God.
Hoiore, Here Jodl. "Elements of an Ethic of Pacific/Oceania Theologising." Pacific Journal of Theology 13 (1995): 49-59. This paper seeks to point out aspects of the existing retro/perspectives by providing data about trends in beliefs, thoughts and practices. In this sense, one should consider it as providing more a kind of appetizer of provocative affirmations and information than being preoccupied with open discussions and debate. Even so, it is still believed that this paper will stimulate and facilitate conversation and dialogue that might enhance future theological developments. For convenience I have arranged the paper into three interrelated parts. The first will have mainly (auto)biographical tones, since it tries to relate and explain more or less retrospectively the experiential, historical, ministerial and educational backgrounds to the research activities which have evolved around our theme. The second will try to show by expanding the focus and the survey more or less perspectively how reminiscent the above phenomena is of the phenomena in Pacific/Oceania and that of the larger ecumenical arenas. The third will round up more or less prospectively by trying to further reflect on implications, interest and concerns which might reiterate the need for constructive discussions and debate. There seems to be already an urgency for more balanced talks around (Christian) theological fundamentals and methods as they are confronted with contexts and texts of contemporary general ecumenical and particular Pacific/Oceania story-telling or narratives and reflecting or theologising.
Hoiore, Here Joël. "Elements of an Ethic of Pacific/Oceania Theologizing." Pacific Journal of Theology 13 (1995): 49-59. For convenience I have arranged the paper into three interrelated parts. The first will have mainly (auto)biographical tones, since it tries to relate and explain more or less retrospectively the experiential, historical, ministerial and educational backgrounds to the research activities which have evolved around our theme. The second will try to show by expanding the focus and the survey more or less perspectively how reminiscent the above phenomena is of the phenomena in Pacific/Oceania and that of the larger ecumenical arenas. The third will round up more or less prospectively by trying to further reflect on implications, interest and concerns which might reiterate the need for constructive discussions and debate. There seems to be already an urgency for more balanced talks around (Christian) theological fundamentals and methods as they are confronted with contexts and texts of contemporary general ecumenical and particular Pacific/Oceania story-telling or narratives and reflecting or theologising.
Idusulia, Penuel Ben. "Biblical Sacrifice through Melanesian Eyes." In Living Theology in Melanesia: A Reader, Point Series, ed. John D'Arcy May, 256-303. Goroka, Papua New Guinea: Melanesian Institute for Pastoral and Socio-Economic Service, 1985. Our aim is to try and find out how closely related the Toabaita (a people group on the tip of North Malaita in the Solomon Islands) concept of sacrifice is to the biblical concept of sacrifice. By doing so we hope to uncover some rich areas of this element of worship which we could employ in relating the Gospel more effectively to the societies in which this element exists, as well to prevent syncretism within this area. Therefore we should be clear about the fact that in this study of Toabaita traditional religion, we do not set out to glorify the dead past of Toabaita but rather to glorify the sacrificed Lamb of God--"Jesus Christ".
Irwin, James. "Towards a Maori Theology." Colloquium 16:1 (1983): 13-21. The paper suggests lines of enquiry that Maori Christians might follow as they seek to say what it means to "follow Jesus" in a Maori context. This cannot be undertaken by non-Maoris reared and nurtured in the philosophies of Western man. The lines of enquiry are what might be considered essential for a theology to be termed Christian. "Maori Christian theology" indicates that theological thought does not take place in a vacuum but always in a particular cultural context. Maoris hold a holistic view of the cosmos and Maori Independent Prophet Movements and indigenous Maori churches thus reflect a Maori form of Christianity steeped in this and in Maori cultural values. Nine topics are suggested as "raw materials" for Maori theologians. Eight themes are briefly discussed as themes central to a Maori theology. The paper concludes with seven key Maori words calling for theological evaluation.
Kadiba, John. "In Search of Melanesian Theology." In The Gospel is Not Western: Black Theologies from the Southwest Pacific, ed. Garry W. Trompf, 139-47. Maryknoll, NY: Orbis Books, 1987. The task of searching for a systematic Melanesian theology has not even begun in Melanesia. We have started to think theologically, at least in a limited way, but we have not begun to develop our own theology in a systematic manner. I think the time is ripe to do this. But how should we go about this task? I present in this limited space a discussion of themes and issues that need to be addressed if the systematization of theological thinking in Melanesia is to be achieved. A Melanesian theology must address itself to the total life situation in Melanesia, taking into account the past, the present, and the future. Its agenda must come from the concrete experiences of the people. The time is ripe for a systematic Melanesian theology to develop. But it will be a slow and a long process so long as the foreign theologies and foreign Christian traditions are maintained in and through the theological institutions and churches. The churches must be open and sensitive to God's work among God's people, seeking to look through Melanesian eyes and not be bound by present traditions and foreign theologies.
Kambao, Lawrence. "Enga Christology." Catalyst 24:2 (1994): 32-49. An attempt to portray Christ in terms of relevance to the Engan frame of thinking and believing. The article traces Engan titles (e.g., Kamongo, or Big Man; Tipoli, or Healer) to help the process.
Kambao, Lawrence. "The Discovery of Weapo Yahweh in Enga Laiapu." Catalyst 19:4 (1989): 385-98. A traditional concept of God was Weapo, now seen as the Christian God. However, there is a gulf between the traditional concept and the biblical one. This paper points out some similarities and challenges of a traditional religious belief of the Laiapu Enga people.
Kanongata'a, Keiti Ann. "A Pacific Woman's Theology of Birthing and Liberation." In Constructive Christian Theology in the Worldwide Church, ed. William R. Barr, 195-201. Grand Rapids: Eerdmans, 1997. In the past three years I have been involved as a facilitator and resource person in a number of workshops and consultations with women in the Pacific. In these meetings the main input was stories of women themselves. These meetings were an opportune forum for the women to tell their stories. . . their stories of "days gone by," of today, and their dream-stories for the future. I have been privileged to be a listener to these stories told by women from practically all the islands in the Pacific. It has been a moving picture of life experiences--of their happiness, their sorrows, their land, their relationships, their food, their clans, their cultures, and so forth. Our stories are ourselves! Now there is a need for us to try to read more into our stories and to discover how they become the raw material for a women's theology in the Pacific. Collectively, the image that our stories project is that of birthing. The Pacific woman is emerging from a life of confinement in a womb to a new world of complex realities.
Kanongata'a, Keiti Ann. "Pacific Women and Theology." Pacific Journal of Theology 13 (1995): 17-33. Both faith and hope are nourished by women theologians who are studying, reflecting and writing specifically on women. It is nourished by the organizations and associations of women throughout the world, who toil relentlessly that the Spirit in their own voices might be finally recognized. And it is nourished by the men who stand with them and share in the vision of the church converted. To do Pacific women's theology, I believe that we must begin by addressing the issues of village and town women's experiences. It takes the life and experience of simple and poor women as a point of departure and as the basic content of theological thinking and doing. From the depths of their own oppression, women theologians must be with them--must be participating in the process of liberation of their own sisters. Women theologians must feel the strong need to be present with poor women in their struggles and at their meetings and assemblies. Women theologians must try to understand, to receive and to accept their stories, to hear their songs and lamentations and to translate these subsequently into articulate, rigorous, theological discourse. We must have our theology originate from the very ground of reality, the body, the mystery, the struggle of poor women.
Kelly, Anthony. "Theology in an Australian Context: Towards ‘A Framework of Collaborative Creativity'." In Toward Theology in an Australian Context, ed. Victor C. Hayes, 29-37. Bedford Park, S. Australia: Australian Association for the Study of Religions, 1979. I am presuming at the beginning that the Australian context makes some difference to our theology. In an obvious sense, we can't help being Australian. This fact evokes a particular accent, emphasis and style. It implies an inheritance of a particular historical experience. It presents us with that particular bundle of concerns and outlooks that somehow can be said to form one national mind. The way we think and feel is earthed here, in this place, this time, within the aspirations and resentments, the capacities and the limitations of this society and this historical process of living. This, then, is the question: how do we make our context one of genuine collaboration and mutual enrichment? What is good theological method? Method should not be thought of as a set of rules to be followed; I conceive of it as a "framework of collaborative creativity". It's that grasp of the whole process of theology that keeps it coherent and open to its concrete situation. Instead of thinking of method as a set of rules to be followed, we might think of it as a model of a process by which those working in the field of theology can achieve a kind of fruitful interaction. What follows are some very cryptic suggestions along these lines.
Knight, James. "Towards a Grassroots Theology among the Numai." Catalyst 16:2 (1986): 100-26. Relates a covenant made with a Numai Catholic Community in Simbu province of the highlands of Papua New Guinea; reviews the culture prior to Christian contact, the changes that have taken place since Christian (and Western) contact, and makes theological comments on the significance of their own life and covenant with the Lord.
Lane, Belden C. "The Breath of God: A Primer in Pacific/Asian Theology." Mission Studies 8:1 (1991): 49-56. How does one summarize for Western Christians how the breath of God moves over the waters of a Pacific/Asian theology? Hawaiian spirituality, as a story chanted to the sound of drumbeat and ocean waves, offers a compelling way of receiving the truth that Pacific peoples have to share. In using the term "Hawaiian spirituality," I refer to that amorphous blend of Chinese, Japanese, Western Christian and indigenous traditions that have joined to form the spiritual heritage of the islands. While it may largely have gone the way of other traditional patterns of life in a technological world (even in Hawaii), it still offers an energy and wholeness that many seek. This spirituality celebrates the slow, deliberate movements of Tai Chi; the love of the land; the power of the oral tradition; the importance of family and the cry for justice. It is a story woven together from threads of the Pacific experience of the holy, an experience often very different from our own. As a result, it speaks with critical insight to the "breathless" character of Western religious experience, its tendency toward individualism and compulsive action, its Docetic rejection of the natural world and its general posture of dominance and conquest.
May, John d'Arcy. "The Prospects of Melanesian Theology." Catalyst 14:4 (1984): 290-301. Even though the idea of 'Melanesian theology' is suspect in some circles, there is a great need to find how to articulate ways in which Melanesian philosophy of life would mesh with a systematic account of the Gospel faith. The essay maintains that only Melanesians can adequately answer this question; and addresses 1) indigenous theologies in general; 2) theology in Melanesia; 3) some practical steps that can be taken to encourage Melanesian theologians
May, John D'Arcy. "The Trinity in Melanesia: The Understanding of the Christian God in a Pacific Culture." In The Christian Understanding of God Today: Theological Colloquium on the Occasion of the 400th Anniversary of the Foundation of Trinity College, Dublin, ed. James M. Byrne, 154-165. Dublin, Ireland: Columba Press, 1993. It is one thing to discuss the Trinity in the security of a European tradition. It is quite another to contemplate the introduction of such a revolutionary religious idea into a culture in which it was utterly alien. This is what happened many times over in the Pacific, and the result not only provides the anthropologist with fascinating case studies in cultural interaction, it also affords the theologian an opportunity to reexamine the doctrine of the Trinity from a functional point of view. The Pacific, with its generally pragmatic and life-affirming cultures, should have unlocked the liberative potential which recent theology tells us is characteristic of the 'social doctrine of the Trinity'. The author asks whether this happened and explores the issues involved. Concludes: We are left with the question whether the doctrine of the Trinity has been enabling or oppressive in the Melanesian cultural and social context. The most prudent answer is that its real interaction with Melanesian religion is taking place in oral and ritual media largely inaccessible to Westerners and only imperfectly articulated as yet even by Melanesian theologians. One thing, however, is certain: authentic Christian faith, built on the creedal affirmation of one God in three Persons, has taken a deep hold on the hearts and minds of Pacific Islanders everywhere in the region.
Morikawa, Jitsuo. "Need of a Theology for the Pacific Basin." In Christian Responsibility for Pacific Civilization: Doing Theology in the Pacific Region, ed. John B. Cobb and Stephen Shin Kim, 1-7. Claremont CA: Asian Heritage Press, 1992. We Asian Americans have been made particularly sensitive to the need of theological illumination of public policy and practice, because our lives have been severely affected by political and economic actions taken by nations of the Pacific Basin, whether through wars, colonialism, trade embargo, immigration restrictions, trade wars, denials of land ownership, employment restrictions or evacuations. For us Asian Americans our theological enterprise can be informed not only by the Old and New Testament Scriptures, Christian tradition and Christian history, but by the history, culture, and religions of the Pacific Basin which can bring fresh dimensions of truth to Christian theology which has been largely shaped by the European and American contexts. Since I as an Asian American have little conscious perception that is unique arising out of my dual culture, all I intend to do in this paper is to identify some critical areas of our common public life in the Pacific Basin which require theological work. The areas of crises are not peculiar to the Pacific; in fact they are world crises, and hence are fundamentally important also for this section of the world. The crises addressed are the economic, the ecological, religious pluralism, the domination of science and scientific research to the exclusion of morals, ethics, and values research.
Nagano, Paul. "The Morikawa Vision: Developing a Theology for the Pacific Rim." In Christian Responsibility for Pacific Civilization: Doing Theology in the Pacific Region, ed. John B. Cobb and Stephen Shin Kim, 8-11. Claremont CA: Asian Heritage Press, 1992. While living, Jitsuo Morikawa. recognized the shifting of history from the Atlantic to the Pacific arena. He challenged the theology and church of the West to meet the challenge of the emerging history. He challenged the church by declaring: "The Church does have a message of hope for the future of the Pacific Basin, and the power of that message must emerge out of the corporate theological reflection on God's purpose for the purpose for the world, and in particular for the future of the Pacific region of the world." This is our present task--the development of a theology for the Pacific Rim as Morikawa urgently stated: "The purpose and mission then is to engage theologically toward the future of the pacific region, that peace, justice and unity may prevail in this emerging center of world history." Let me suggest some components for the development of a theology for the Pacific Rim. There are at least three: the contextual, the global or cosmic and the doing or praxis.
Pattell-Gray, Anne and Trompf, Garry W. "Styles of Australian Aboriginal and Melanesian Theology." International Review of Mission 82:326 (April 1993): 167-88. At the present time various types and/or styles of Aboriginal and Melanesian theology are manifest enough for an introductory survey--which is here presented on the understanding that black theologies from this part of the globe are very much emergent and only just beginning to crystallize. In what follows we place the kinds of theology in evidence under the most basic categories, simply for introductory purposes. Because of the differing experiences of Australian Aboriginals and Melanesians, it is probably also useful to have a few helpful preliminary guidelines for a better understanding of the material In nuce, striking differences between most Aboriginal and most Melanesian theologies relate to social psychological factors at work in each region and to the nature of the opportunities to express oneself along theological lines.
Perkins, Harvey L. "Issues of Contextual Theology: An Australian Perspective." The Ecumenical Review 28:3 (July 1976): 286-95. Introduction to contextual theology from an ecumenical perspective--noting at the outset that "An Australian theology could be horrible. It could be a theology which reflects the prevailing ideologies of this country, accommodates the Gospel to it, and provides a religious justification for it as it is."
Puloka, Mohenoa. "An Attempt at Contextualizing Theology for the Tongan Church." In South Pacific Theology: Papers from the Consultation on Pacific Theology Papua New Guinea, January 1986, ed. Evangelical Consultation on Pacific Theology, 82-100. Oxford: Regnum Books, 1987 The basic assumption of this paper is that since the Tongan context is predominantly rural, the Tongan Church must acknowledge that its ministry must always consist in the continuous interaction between the Gospel and the struggles and aspirations of the rural community. In order to carry out a holistic ministry within a context that is totally affected by rapid and radical social changes, the Tongan Church must as a top priority develop and implement an applicable theological methodology. The theological task of the Church is precisely to rediscover the very reason for its existence and the true meaning of the Gospel. The liberation movement in Tonga (which has yet to be started) is a theological task in the truest meaning of the term. The family, more than anything else, is the strongest institution in Tongan society. The Church in Tonga is a family church, in which the Church is sustained and protected by family units and their cultural influence. This is the reality of the secular base of the visible Church. Therefore, the theological task compels the Church to address itself to the entirety of the problem--that is the cultural, social, political, economic, and religious contexts in which it finds itself
Rayawa, Josaia J. "Pacific Theology." In South Pacific Theology: Papers from the Consultation on Pacific Theology Papua New Guinea, January 1986, ed. Evangelical Consultation on Pacific Theology, 16-41. Oxford: Regnum Books, 1987 In our efforts to evangelize the Pacific, we cannot afford to stay above the culture line and deal only with matters of the soul. If we do, our effort is as hopeless as is the effort of the social scientist to eliminate God from his world and explain Christianity in cultural terms only. We cannot communicate without concerning ourselves with culture because communication is inextricable from culture. Christ entered the context of the peoples of His day and dwelt among them. So propositional truth must have a cultural incarnation to be meaningful. Although Christianity is supracultural in its origin and truth, it is cultural in its application.
Rzepkowski, Horst. "Stepping Stones to a Pacific Theology: A Report." Mission Studies 9:1 (1992): 40-61. Historical survey of proposals and missionary treatments of Melanesian theological issues as seen in art, music, and prayer from a Catholic perspective.
Shirres, M. P. "Towards a Maori Theology." In Religious Studies in the Pacific, ed. John C. Hinchcliff, Jack Lewis, and Kapil N. Tiwari, 29-35. Auckland, New Zealand: Colloquium Publishers, 1978. The central problem facing the Church and the Maori is a problem of reconciliation, the reconciliation of Maoritanga, Maori culture, and Christianity. This is all the more urgent in that we are seeing a return to Maoritanga, a Maoritanga often little or badly understood, and a Maoritanga which more and more is being chosen as an alternative religion. "What is my religion? Maoritanga." There is no need to tell you that this is a New Zealand version of a world wide movement of people seeking their own ethnic identity. This paper is an attempt to describe a family reunion at Mangamuka and to show its significance--a Maori theology revealed in and through a Maori Easter liturgy. It is an attempt to show that we can have unity in Faith and Love without uniformity, a unity in which there is no watering down of the Faith and which fully respects Maori culture.
Talapusi, Faitala. "The Future of Theology in the Pacific." Pacific Journal of Theology 13 (1995): 39-45. Our title begs two questions. First, is there any future for theology in the Pacific? Second, can the speaker actually look through a crystal-ball to tell you what the future of theology in the Pacific will be? Fortunately, the latter is not true, If the straightforward question is asked about the future of theology in the Pacific, I will have no trouble in affirming that there is a future for theology in the Pacific. I believe it has a future, for I believe in the existence of God and I believe in our own human existence. Theology has been defined in various ways throughout the history of Christianity--classical, philosophical and so forth. However it is labeled, there is always the dialectical relationship and involvement of God and human beings. I believe theology is the human response in faith to the living God that can never be contained in any one tradition of human response. It is unfortunate that with the emergence of different responses to the gospel of Jesus Christ from around the world, people, especially from the Western white male-dominated academic world, are quick to label these life experiences as other: Black, Asian, Liberation, Buffalo theologies etc., and now most probably Pacific.
Tuwere, I. S. "An Agenda for the Theological Task of the Church in Oceania." Pacific Journal of Theology 13 (1995): 5-13. What is expected of us as theologians of the churches is to seek for the 'restoration of the presence of God within the created order'. This view has always been an integral part of our belief and value system in Oceania and is essentially a Christian idea. Our deeply troubled humanity badly needs it at this present time. The following are some areas of concern for future discussions of theology in Oceania: 1) People's theology: A theology of the laity which I do not hear very much in the Pacific today needs to be revisited. 2) Fundamentalism: This is on the rise in the world today (including here in Oceania) at all level-political, economic, ethnic and religious. Closely related to this is the swelling trend of nationalism. 3) A common vision: Is there a unifying focus that can constantly capture our attention and enlarge our hearts? Is there a vision of the future that we can all claim to feed our imagination and empower our zeal? Is there a dream that we can all dream together as we each seek to proclaim Christ and let his way be followed? Is there a critical principle that must constantly hold in check our evangelistic campaign and missiological drive? I believe there is. It is the eschatological vision of the reuniting of all things in Christ as found in Ephesians 1:10.
Tuwere, Sevati. "Thinking Theology Aloud in Fiji." In The Gospel is Not Western: Black Theologies from the Southwest Pacific, ed. Garry W. Trompf, 148-54. Maryknoll, NY: Orbis Books, 1987. My case study focuses on Fiji. By "contemporary" I mean that which is more than just "indigenous." Indigenizaton carries strong overtones of the past and its continuing influences and thus tends to neglect the present realities of radical social transformation. The term "contemporary" falls much more in line with the need to contextualize theology, an activity generally accepted in the ecumenical circles of Third World countries. Certainly I intend to take up all that is implied in indigenization in this paper, but it is necessary to press further to take account of other issues, especially the political, economic, and social dimensions of modernization. I do not seek here to theologize systematically, but rather to set out from a convinced pragmatic basis, insisting that we do not simply theologize. We also act on the pressing question: "What can be done in Fiji now?" We require a theology that urgently invites us to reflection, yet which leads us to appropriate action. Theology should produce a reflection-action dynamic. To take up one side of the exercise at the expense of the other will lead theology to become an unnecessary "consumer item"--something that makes a lot of smoke but has no fire.
Vaninara, Caspar To. "Melanesian Stepping Stones for the Preaching of the Kingdom." In Living Theology in Melanesia: A Reader, Point Series, ed. John D'Arcy May, 132-71. Goroka, Papua New Guinea: Melanesian Institute for Pastoral and Socio-Economic Service, 1985. Three elements of the Biblical tradition have great appeal in Melanesia. They are: 1)Hope for Salvation; 2) The Big Man Aspect; and 3) Adoption into Sonship. The prime purpose of this article is to investigate the possibility for a transition of the above three points into the Melanesian context. What the Bible furnishes is the norm. Applying this to a context where a Melanesian has a better perception may enable him or her to have a clearer understanding of what the Scriptures have to say about the Kingdom notion.
Waekane, George. "Theology of Water from the Engan Point of View." Catalyst 28:2 (1998): 125-41. God's presence can be perceived within the environment. People's awareness of this is shaped by culture. As it is into the ordinary elements of life that Jesus comes, the gospel must be preached in terms of ordinary life that people can relate to. For the Engans, the sentiments attached to water is a possible starting point for contextualizing the Christian message.