Synopses & Reviews
Postcolonializing God examines how African Christianity especially as a practical spirituality can be truly a postcolonial reality. The book offers thoughts as to how African Christians and by that token others who were colonial subjects, may practice a spirituality that bears the hallmarks of their authentic cultural heritage, even if that makes them distinctly different from Christians from the colonizing nations.
There are themes in both the Hebrew Bible and the Christian Scriptures in which God's activities result in shattering hegemony, overthrowing the powerful, diversifying communities and affirming pluralism. These have by and large been ignored or downplayed in the formation of Christian communities by western and westernized Christians in Africa. The effect of this is that much of the practice of African Christians imitates that of a European Christianity of bygone times. Postcolonializing God charts a different course uplifting these ignored readings of scripture and identifying how they are expressed again by Africans who courageously seek through the practices of mysticism and African culture to portray a God whose actions liberate and diversify human experience.
Postcolonializing God seeks to express the human diversity that seems to be the Creator's ongoing desire for the world and thereby to continue to manifest the manifold and diverse nature and wisdom of God. It is only as humans refuse to be created in the image of any other human beings, that the richness and complexity of the divine image will be more closely viewed throughout the world.
Synopsis
There is a growing (if not urgent) need for those being trained for ordained (and lay) ministry to be provided with a more solid grounding in liturgical principles, and Simon Reynolds seeks to address this by demonstrating how good liturgical leadership can be the foundation from which all other theological, historical, pastoral and missiological issues arise. Table Manners attempts to avoid being a ‘party’ book and will consciously avoid issues of churchmanship (except in pointing to what is positive in the various Christian traditions). Rather, it is written from the conviction that (i) a proper understanding of the Eucharist, and a theologically-informed approach to celebrating it (even if this manifests itself in many different styles), should mean that worshippers can go to churches of an unfamiliar tradition and yet still be caught up in the action, because what is essential and enlarging about good liturgical celebration would be recognisable; and (ii) that the success of presidency also demands the liturgical education of the whole people of God, because until they know what to ask for, their expectations will remain constrained.
About the Author
Simon Reynolds is a parish priest in the Diocese of Wakefield and serves two parishes (one rural and one post-industrial) near Barnsley.