Theologies, no matter their designations, are public measures - they disclose as well as gauge the publics (near and far) on which they stand, sit, lie, or fall. Because publics shift and mingle, theologies require reimagining and relocating, and embracing fresh insights and energies. The insights and energies embraced in this work are in three clusters: spaces, bodies, technologies. The spotlighted spaces are in Africa, Asia, Black America, Caribbean, and Pasifika - beyond the eyes of mainline theologies; the privileged bodies have survived, with scars from, empire and missionary positionings; and the welcomed technologies include Dalit, indigenous, art, poetry, cyborg, and the novel. This collection is troubling in several ways: first, reimagining and relocating are troubling acts upon their subject matter - here, public theologies. On that note, what theology is not public? Second, this work takes theologies in general, and not just the theologies that carry the "public" designation, to be public theologies. Third, this work takes theologies (in general) to be inherently troubling. In other words, theologies that are not troubling are not public enough.

Postcolonial studies has challenged the Eurocentric frameworks and methodologies in the fields of biblical studies and theology. Postcolonial Practice of Ministry is a groundbreaking anthology that enables a new engagement between postcolonial and practical theologies, focused on three key areas of the practice of ministry: pastoral leadership, liturgical celebration, and interfaith engagement. Postcolonial Practice of Ministry will make an impact in at least two areas of theological reflection: first, among postcolonial scholars, it will stretch postcolonial theology into an area where it has been neglected; second, it will provide a comprehensive resource for rethinking the practice of ministry. Contributors to this volume are well-known scholars from different racial, national, and denominational backgrounds, bringing with them experiences of hybrid identities and multicultural churches. Many of them are pioneers in introducing postcolonial discourse to their fields.

Christian Worship: Postcolonial Perspectives critically surveys and scrutinizes the terrain of liturgical theology through postcolonial optics. In doing so, it breaks new ground by bringing together for the first time liturgical studies and postcolonial criticism. This book provides an important enrichment - and long overdue corrective - to literature on the liturgical ordo, which has not yet learned to engage postcolonial perspectives. The volume also offers useful resources to those familiar with the more established field of postcolonial biblical/theological criticism by expanding the burgeoning academic debate about postcolonialism into the environment of worship. It therefore seeks to be a resource that will bring postcolonial perspectives to a wider audience: the church, much of which has been bypassed by the academic trajectory postcolonial criticism in theology has so far taken. Because of its inter-disciplinary nature, this book advances significant innovative material. The particular ways that material from each discipline is juxtaposed is itself highly original, and the challenges of appropriating postcolonial theological perspectives in Christian worship and liturgical practice will be met by the provision of strategies and resources to face this task. This important work of theology is, therefore, crafted to praxis in assemblies of the church as well as suitable for study in universities and seminary classrooms.

Christian Worship: Postcolonial Perspectives critically surveys and scrutinizes the terrain of liturgical theology through postcolonial optics. In doing so, it breaks new ground by bringing together for the first time liturgical studies and postcolonial criticism. This book provides an important enrichment - and long overdue corrective - to literature on the liturgical ordo, which has not yet learned to engage postcolonial perspectives. The volume also offers useful resources to those familiar with the more established field of postcolonial biblical/theological criticism by expanding the burgeoning academic debate about postcolonialism into the environment of worship. It therefore seeks to be a resource that will bring postcolonial perspectives to a wider audience: the church, much of which has been bypassed by the academic trajectory postcolonial criticism in theology has so far taken. Because of its inter-disciplinary nature, this book advances significant innovative material. The particular ways that material from each discipline is juxtaposed is itself highly original, and the challenges of appropriating postcolonial theological perspectives in Christian worship and liturgical practice will be met by the provision of strategies and resources to face this task. This important work of theology is, therefore, crafted to praxis in assemblies of the church as well as suitable for study in universities and seminary classrooms.

'What is this about colours in theology? Surely there is only one true theology - that revealed by God in the Bible And why on earth would you want a Black theology anyway?' - Emmanuel Lartey, Senior Lecturer in Pastoral Theology, University of Birmingham. Black theology as a self-named discipline and a radical form of Christian practice emerged in its present form in 1960s, in the USA. It has grown out of the experiences of Black people of the African Diaspora as they have sought to re-interpret the central ideas of Christianity in light of their experiences. But Black theology is not simply a North American affair. If Black theology can be defined as the radical re-interpretation of the revelation of God in Christ, in light of the struggles and suffering of Black existence in order that de-humanised and oppressed Black people might see in God the basis for their liberation; then there has been a form of Black theology in operation in Britain since the epoch of slavery. It is therefore, most timely that this seminal volume should come to fruition in 2007. 2007 marks the 200th anniversary of the abolition of the slave trade in Britain. Although there has been a Black presence in Britain since Roman times, the often troubled existence of Black people in Britain can be traced to the Elizabethan era and the influx of Black slaves from Africa and the Americas. This text seeks to outline the development of Black theology in Britain from 18th century through to our contemporary era. By means of re-investigating popular texts and previously unpublished groundbreaking material, the editors offer a comprehensive and challenging interpretation of the development of an eclectic and distinctive voice that is Black theology in Britain.

Black theology as a discipline emerged in 1960s America, growing out of the experiences of Black people of the African Diaspora as they sought to re-interpret the central ideas of Christianity in light of struggle and oppression. However, a form of Black theology has been present in Britain since the time of slavery. 'Black Theology in Britain' offers the first comprehensive survey of Black theology, tracing its development in Britain from the eighteenth century to today. The essays cover a wide range of topics: Black Liberation; drama as a medium for Black theology; the perspective of Black women; Black theology in the pulpit and pastoral care; and the work of Robert Beckford and Anthony Reddie. 'Black Theology in Britain' is a key resource for students of British history, cultural studies, Black theology, and religious studies.