Hadje Sadje

This edited collection deconstructs and reimagines the major doctrines of the Christian faith from various postcolonial and decolonial perspectives. Across eighteen chapters, Eleazar S. Fernandez and the contributors respond to the need for a postcolonial critique of religion, particularly Christianity. Each essay, through the postcolonial optic, names a salient classical point of Christian doctrine, exposing and deconstructing hegemonic religious ideas and practices. In doing so, the authors articulate theologies that both decolonize and construct liberating ways of thinking, dwelling, and acting for the sake of our shared flourishing. Each section focuses on a specific branch of inquiry, offering a multifaceted approach to relevant topics such as theological method, God and creation, humanity and society, Christology, and church communities and rituals from a post/decolonial perspective. By bringing together scholars from around the world, each with distinct experiences of colonialism, this volume offers a nuanced discussion of the colonial histories that shape Christianity and the ripe post/decolonial futures that await those impacted by colonialism. Ultimately, this book responds to Christianity's continued entanglements with empire, racism, patriarchy, and neoliberalism, calling for a theological reckoning that moves beyond critique toward the construction of liberating alternatives.

This paper engages with Hamid Dabashi’s After Savagery: Gaza, Genocide, and the Illusion of Western Civilization (2025) to argue that the ongoing genocide in Gaza constitutes an epistemic and moral rupture. For Dabashi, this requires a fundamental decolonial reorientation of philosophy and politics. It posits that Gaza, as the focal point of contemporary colonial violence, exposes the “metaphysics of barbarism” that underlies Western civilization’s universalist claims (Dabashi, 2025). Moving beyond critique, the essay explores how Dabashi reframes Palestine as an epistemic world and site for a liberatory poetics. Its core contention is that Gaza generates a new categorical imperative: an absolute obligation to think, witness, and act from the perspective of the most brutalized (Dabashi, 2005). This imperative calls for decolonizing thought, building planetary solidarity, and freeing memory, paving the way for a post-Western consciousness. The meaning of life after savagery, therefore, is to be rebuilt from this imperative, with Gaza as its non-negotiable starting point.

Offering an in-depth exploration of the intricate interplay between theology, ecology, and social justice, Facing Climate Collapse critically engages with the evolving discourse surrounding the 'Anthropocene' and presents a compelling argument for rebranding this epoch as the 'capitalocene.' Collectively offering a rigorous examination of diverse theological perspectives, including ecofeminist antiwar theology and a reimagining of salvation in the context of climate change, the chapters in this book present perspectives on ecological justice, indigenous wisdom, and congregational ecclesiology in Southern Africa. With contributions from various academic voices, including many from the Global South, this volume invites readers to engage with innovative concepts, challenge established paradigms, and explore fresh approaches to the pressing ecological issues of our era. This book is part of a new series of volumes co-published with the World Council of Mission’s DARE (Discernment And Radical Engagement) programme.

The need for a holistic grassroots theology becomes more urgent as Filipino Christians wrestle to come up with a truly Filipino faith-based understanding of Philippine social problems. In the last three decades, while liberation theologians have been preoccupied with engaging in the social and political changes of the country, many Filipino Christians are increasingly polarized over whether theologies of liberation or theology of struggle is biblical or unbiblical. Meanwhile, Filipino Pentecostalism/Charismatic movements, which focused on numerical growth and church planting in the Southeast Asian region, have often been accused of being withdrawn from political and social concerns. In the middle of this, Singaporean theologian Simon Chan argues that Asian Pentecostal movements attracted people who define their ethnographic concerns (healing, financial breakthrough, deliverance from evil spirits) that is so different from what (elitist) liberation theologians do. This book attempts to answer the following How relevant and accurate is Simon Chan’s notion of ‘grassroots Asian theology’ in the Philippine context? What is Chan’s notion of “ecclesial experience” as a concrete form of grassroots Asian Theology? What factors might be vital in doing grassroots theology in the light of Philippine experience? What possibilities arise from a comparison among the approaches of Simon Chan, Wonsuk Ma, and Eleazar Fernandez in the broader context of doing a grassroots Filipino Pentecostal public theology?

Following its change in name from Christian Peacemaker Teams to Community Peacemaker Teams, CPT Europe places significant theologically-informed emphases on political, economic, and public policy advocacy. The identity of CPT Europe differs markedly from traditional theological and pastoral approaches, but does not preclude theological interpretations of its work. This booklet explores how CPT Europe’s work can inform a contextually sensitive, socially relevant, and liberating form of Christian faith that is immersed in the everyday lives of people, especially refugee lives. Although it is not solely a Christian organization, the work of CPT rests on a strong theological affirmation of immersion as a concrete approach to doing theology at the borders of this world. The work of CPT Europe shows how theological reflection at the borderland should not remain academic exercise, but instead it ought to emerge in the context of common people, especially the poor, the vulnerable, and the oppressed. In brief, this booklet argues that theology cannot be done without taking lived realities into account, and it demonstrates this conclusion by showing how CPT Europe provides a paradigm for doing theology – seeing, hearing, smelling, tasting, and touching God – at the borderland. Praise for Theology at the Border