Suchergebnisse

Berbicara mengenai istilah fundamentalisme, banyak sarjana yang mengakui bahwa penggunaan istilah "fundamentalisme" itu problematik dan tidak tepat. Istilah ini seperti dikatakan William Montgomery Watt, pada dasarnya merupakan suatu istilah Inggris kuno kalangan protestan yang secara khusus diterapkan kepada orang-orang yang berpandangan bahwa al-kitab harus diterima dan ditafsirkan secara rafiah. Istilah sepadan adalah integrism yang merujuk kepada kecenderungan senada tetapi tidak dalam pengertian yang sama pada kaum Katolik Romawi. Kaum fundamentalis sunni menerima Al-Qur'an, sekalipun di dalam beberapa kasus dengan syarat-syarat tertentu. Kaum Syi'ah Iran, dalam pengertian umum bahwa para fundamentalis tidak terikat pada penafsiran Al-Qur'an. Montgomery Watt, menjelaskan bahwa kelompok fundamentalis Islam merupakan kelompok muslim yang sepenuhnya menerima pandangan dunia tradisional serta kehendak mempertahankan secara utuh. Sesungguhnya fundamentalisme Islam merupakan salah satu fenomena yang baru dalam percaturan politik dunia. Barat sesungguhnya telah mengalami kegagalan dalam menata politik dunia, karena itu mereka berupaya mengganti tatanan dunia baru berdasarkan interpristasi politik Islam menurut pemikiran mereka, namun selama ini, hal tersebut hanya sebatas wacana atau retorika semata

Fundamentalism does not just show up, because fundamentalism is a phenomenon that always appears in every religion and belief which represents a rebellion against moderniry. Indeed only a small partial fundamentalists who peiform acts of terrorism, but its impact is global For groups. for groups who do not like the violence come to enjoy as a result of a handful of Islamic groups called fanatics or radicals. Islamic fundamentalism is one of the new phenomenon in world politics. Western world has experienced a failure in managing world politics, so they try to replace the new world order based on the political interpretation of Islam by thinker

This book is about ecofeminism and its encounter with theology, predominantly that of Christian theology in Euro-western contexts. It introduces and explores ecofeminism and the encounter. The goal is to understand the significance and implications of ecofeminism and its contribution and challenge to theology. A further goal is to assist ecofeminist theology, or theologies, to be more effective in preventing ecological ruin, assisting women''s struggles for freedom and supporting the flourishing of all life on earth. Ecofeminism represents ways of discerning associations of many kinds betw

In unserer pluralen Gesellschaft leben Menschen unterschiedlichen Glaubens und Nichtreligiöse miteinander. Die sich daraus ergebenden Herausforderungen greift der erste Band dieser neuen Reihe theologisch auf: Das "christliche Abendland"wird durch die Geflohenen aus dem "Morgenland" gesellschaftspolitisch, kulturell und religiös herausgefordert. Für Muslime in Europa ändern sich die gesellschaftlichen und religiösen Rahmenbedingungen erheblich. Mit besonderer Brisanz stellen sich deshalb die Fragen nach der Identität in einer pluralen Gesellschaft, nach dem Verhältnis von Einheit und Vielfalt, nach der Positionierung gegenüber den Gläubigen anderer Religionen. Wie das gelingen kann und welchen Beitrag eine Theologie des Zusammenlebens leisten kann, ist Gegenstand der Beiträge dieses Bandes.

While feminist theology is not necessarily Christian, it emerged out of Christian European and North American contexts. This chapter focuses on postcolonial feminist theological interventions in Christianity because of the inextricable connections between Christianity, gender, racism, and European colonialism. Postcolonial feminist theology asserts that Christian actors and epistemologies—frameworks of knowledge—perform a central role in European colonial projects of the past and present. Thus, Christianity's continuing significance in national and global politics; individual, local, and national identity formation; and the constitution of gendered subjectivity necessitates further analysis and critique (Donaldson and Kwok 2002). While the particular conditions of European colonial regimes varied enormously over time and between each colonized territory, Christianity, in general, spread alongside political and cultural colonization, through the dismantling, exclusion, and disparagement of indigenous peoples' worldviews. Widespread hostility and suspicion of indigenous traditions and practices resulted from unconscious and overt Eurocentric evaluations of indigenous cultures. Eurocentrism, the measuring of other cultures according to European Christian social and cultural ideals, also encouraged colonizers to interpret indigenous gender roles, social structures, and systems of knowledge as evidence of savagery and the absence of ''civilization.'' Therefore, postcolonial feminist theologies are particularly concerned with imagining and enacting new concepts of, and relationships with, God that depart from the imperialistic theologies of colonizer cultures and restore indigenous traditions and practices as inherent aspects of their theological imaginaries.

"This is an important collection and collaboration between Pacific theologians, scholars, artists, and advocates who truly understand how to weave together past and present spiritual, political, and cultural concepts and forces shaping the Blue Pacific. They also know what's missing, and have signalled the need for younger voices, women, and people of all genders to join the talanoa and the movement for a sea of theologies in a liberated Oceania." —Katerina Teaiwa, Professor in Pacific Studies, Australian National University, Australia "As a scholar of contextual biblical hermeneutics and theology, I have waited for some time for such a volume from Pasifika. Gathering the voices of Pasifika theologians and activists, Jione Havea has put together an anthology which is more than a worthy sequel to the 'Prophets from the South' project of the Council for World Mission." —Kah-Jin Jeffrey Kuan, President and Professor of Hebrew Bible, Claremont School of Theology, USA This book offers engagements with topics in mainline theology that concern the lifelines in and of the Pacific (Pasifika). The essays are grouped into three clusters. The first, Roots, explores the many roots from which theologies in and of Pasifika grow – sea and (is)land, Christian teachings and scriptures, native traditions and island ways. The second, Reads, presents theologies informed and inspired by readings of written and oral texts, missionary traps and propaganda, and teachings and practices of local churches. The final cluster, Routes, places Pasifika theologies upon the waters so that they may navigate and voyage. The 'amanaki (hope) of this work is in keeping talanoa (dialogue) going, in pushing back tendencies to wedge the theologies in and of Pasifika, and in putting native wisdom upon the waters. As these Christian and native theologies voyage, they chart Pasifika's sea of theologies. Jione Havea is a native pastor of the Methodist Church, Tonga, and holds research fellowships with Trinity Theological College, Aotearoa New Zealand and Charles Sturt University, Australia. He is the author of Losing Ground: Reading Ruth in the Pacific (2021) and editor of Doing Theology in the New Normal (2021).