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Chargement... Can "White" People Be Saved?: Triangulating Race, Theology, and Mission (Missiological Engagements)par Love L. Sechrest
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Yes, White people can be saved. In God's redemptive plan, that goes without saying. But what about the reality of white normativity? This idea and way of being in the world has been parasitically joined to Christianity, and this is the ground of many of our problems today. It is time to redouble the efforts of the church and its institutions to muster well-informed, gospel-based initiatives to fight racialized injustice and overcome the heresy of whiteness. Written by a world-class roster of scholars, Can "White" People Be Saved? develops language to describe the current realities of race and racism. It challenges evangelical Christianity in particular to think more critically and constructively about race, ethnicity, migration, and mission in relation to white supremacy. Historical and contemporary perspectives from Africa and the African diaspora prompt fresh theological and missiological questions about place and identity. Native American and Latinx experiences of colonialism, migration, and hybridity inspire theologies and practices of shalom. And Asian and Asian American experiences of ethnicity and class generate transnational resources for responding to the challenge of systemic injustice. With their call for practical resistance to the Western whiteness project, the perspectives in this volume can revitalize a vision of racial justice and peace in the body of Christ. -- c Publisher's description. Aucune description trouvée dans une bibliothèque |
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Google Books — Chargement... GenresClassification décimale de Melvil (CDD)305.800973Social sciences Social Sciences; Sociology and anthropology Groups of people Ethnic and national groups ; racism, multiculturalism General Biography And History North America United StatesClassification de la Bibliothèque du CongrèsÉvaluationMoyenne:
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In his paper Andrew T. Draper proposes to his fellow Caucasians, “five practices in which White folks must engage to resist the sociopolitical order of whiteness: first, repentance for complicity in systematic sin; second, learning from theological and cultural resources not our own; third, choosing to locate our lives in places and structures in which we are necessarily guest; fourth, tangible submission to non-White ecclesial leadership; and fifth, hearing and speaking of the glory of God in unfamiliar cadences.” (page 181) ( )