Studies in World Christianity 32.2

Indigenous Theologies: Relationality and Lived Cosmologies on Land and Sea

Guest Editors: Rathiulung Elias KC and Elia Maggang

After the final session of the Yale–Edinburgh Conference on 23 June 2023, a group of us working on Indigenous theologies gathered under the shadow of New College on the Mound, Edinburgh, to reflect on our papers and the responses they had generated. Over the past two days, we had presented on various aspects of Indigenous theology and now sought to process both the reception and the pushbacks we had encountered. Most of us were members of RISC (Researching Indigenous Studies and Christianity), a network that was then meeting monthly online since 2022 for seminars and had cultivated a year of sustained engagement with Indigenous theological discourse. Insights from these online seminars were reaffirmed at the Conference: Indigenous theology, in its diversity and contextual specificity, challenges the fundamental assumptions of dominant Western theological frameworks. Its claims often require a basic and elemental re-evaluation of Christianity as expressed in Western theology. This raises critical questions: What makes Indigenous theology ‘indigenous’? How is it distinct from merely contextual or local expressions of Christian thought? What, precisely, does the term ‘Indigenous’ signify in theological discourse? We are grateful to the editors of Studies in World Christianity for inviting us to collate a special issue on Indigenous Theologies. This issue offers an opportune forum to bring these latent questions to the fore and to explore the cosmological, relational and ethical contributions that Indigenous theologies make to World Christianity. The articles represent a varied and textured account of Indigenous theologies from Central America and Asia; from land to sea; and across disciplines and themes.

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Studies in World Christianity 29.3

Theological Negotiations in World Christianity

In the last issue, Studies in World Christianity highlighted several papers presented at the 2022 annual conference of the Yale–Edinburgh Group on World Christianity and the History of Mission. The journal took stock of three decades since the group’s first meeting in 1992, which has since been instrumental in ushering into existence the field of ‘World Christianity’. As was noted in that issue’s editorial, this new academic endeavour had at its origins a postcolonial posture which moved away from a Christendom paradigm of expansion and conquest towards a new paradigm of indigenous initiative and Christianity’s polycentric and multicultural manifestations. Hence, World Christianity is not a shorthand for idiosyncratic expressions of Christianity ‘out there’, as is often (mis)understood. Rather, it is the dynamic nature of a worldwide religion that experiences encounter and contestation, continuity and discontinuity, growth and decline.

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Honorary DD Conferred upon Centre Alumna, Professor Esther Mombo

Professor Esther Mombo DD, on the 27th of November 2023. Photo by Douglas Robertson.

On the 27th of November 2023, Professor Esther Mombo, an alumna of the Centre, was awarded an Honorary Doctor of Divinity from the University of Edinburgh. Below is her speech delivered upon receiving the prestigious honor.


Exactly 25 years ago today I graduated with a PhD from this exact place. I was given powers to read and to do all that pertains to the degree. Today I have been conferred with a honorary degree in recognition of the work I have done after the PhD degree. 

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Studies in World Christianity 29.2

World Christianity: Retrospect and Prospect

The academic field of World Christianity, as we know it today, owes no small debt to the Yale–Edinburgh Group on World Christianity and the History of Mission (formerly known as the Yale–Edinburgh Group in the History of Missions and World Christianity). The term ‘World Christianity’ itself has much earlier vintage. It arose from within the ecumenical movement of the first half of the twentieth century and, as such, reflected the twin imperatives of unity and mission. However, the term fell out of use until the 1990s. It was at the inaugural Yale–Edinburgh Conference in 1992 when the term ‘World Christianity’ was again deployed, this time as the conference theme, ‘From Christendom to World Christianity’. That first meeting was held on the 500th anniversary of Columbus’ arrival in America. As Dana Robert recalls, it signified ‘a postcolonial stance of moving beyond European Christendom of the old [Kenneth Scott] Latourette approach to mission history’ that focused on the geographic expansion of Christianity, ‘to that of indigenous initiative and Christianity as a multicultural religion not tied to one hemisphere’. Started by former colleagues Andrew F. Walls and Lamin Sanneh, holding meetings at their respective institutions, the Yale–Edinburgh Group became a seminal discursive space for a postcolonial approach to mission history. It also brought to light the importance of documenting and preserving historical archival collections associated with Christianity as a worldwide phenomenon.

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