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This book re-visits the principles and practices of mission and re-visions the Christian mission to account for and (en)counter "context matters" in the age of empire. The (en)countered "contexts" include transatlantic slavery and Trumpire, evangelical and refugee camps, conflict zones in Afghanistan and Cambodia, Ma'ohi Nui, and more.

Religion has power structures that require and justify collaboration with empires. Concentrating on Christianity, Hinduism and Buddhism, this book also asserts that religion has subversive energies that undermine its power plays.

This book addresses the impacts of the strikes by empires upon land and people, the traditions that fund and sanctify those ventures, and the spinoffs that they inspire. The contributors engage and interrogate these assaults on the land and people, and oblige theologians and biblical studies scholars to confront modern empires.

Vulnerability and Resilience takes advantage of the power of stories and storytelling to generate scope and meaning for vulnerable subjects, and brings the visceral and queer leanings of body theology into the arms of liberation theology. As a collective, the contributors lay resilience alongside liberation on the path of theology.

Religion has power structures that require and justify collaboration with empires. Concentrating on Christianity, Hinduism and Buddhism, this book also asserts that religion has subversive energies that undermine its power plays.

The Bible, as scripture, calls for resistance against unjust cultures and imperial powers. Scripture and Resistance applies the multiple views or perspectives in the Bible about empire and resistance to a variety of concerns, including the colonial legacies of the Bible and the subjugation of indigenous peoples.

The Bible, as scripture, calls for resistance against unjust cultures and imperial powers. Scripture and Resistance applies the multiple views or perspectives in the Bible about empire and resistance to a variety of concerns, including the colonial legacies of the Bible and the subjugation of indigenous peoples.

This book addresses the impacts of the strikes by empires upon land and people, the traditions that fund and sanctify those ventures, and the spinoffs that they inspire. The contributors engage and interrogate these assaults on the land and people, and oblige theologians and biblical studies scholars to confront modern empires.

Vulnerability and Resilience takes advantage of the power of stories and storytelling to generate scope and meaning for vulnerable subjects, and brings the visceral and queer leanings of body theology into the arms of liberation theology. As a collective, the contributors lay resilience alongside liberation on the path of theology.

This book re-visits the principles and practices of mission and re-visions the Christian mission to account for and (en)counter "context matters" in the age of empire. The (en)countered "contexts" include transatlantic slavery and Trumpire, evangelical and refugee camps, conflict zones in Afghanistan and Cambodia, Ma'ohi Nui, and more.

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, relocating, and embracing fresh insights and energies. The insights and energies embraced in this work are in three clusters: spaces, bodies, and technologies. The spotlighted spaces are in Africa, Asia, Black America, the 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.