“Celebrating Diversities in Mission: A Call to Decolonial and Post-Colonial Theologies
“Celebrating Diversities in Mission: A Call to Decolonial and Post-Colonial Theologies”[1]
Paulo Ueti[2]
How beautiful and infinite are Your names, O Lord God.
You are called by the name
Of our deepest desires.
If plants could pray,
They would invoke the images of their most beautiful flowers
And would say that You have the sweetest perfume.
To the butterflies, You would be a butterfly,
The most beautiful of all, with the most brilliant colors,
And Your universe a garden.
Those who are cold call You Sun.
Those dying in the desert
Say that Your name is the Fountain of Waters.
Orphans say You have a Mother’s face.
The poor invoke You as Bread and Hope.
God, a name for our desires,
As many names as we have hopes and dreams.
Poem. Dream. Mystery.
Rubem Alves
1. Luke 24:13–35: The Journey to Emmaus and the Misinterpretation of Jesus
We commence our contemplation with the compelling account in Luke 24:13–35, an essential catechesis on transcending imposed colonial and imperial expectations concerning power dynamics, governance, spirituality, theology and discipleship. Cleopas and his companion, often regarded as his wife, Mary (according to John 19:25), walk the route from Jerusalem to Emmaus.[3] Their souls were burdened with despair and disappointment. They anticipated a kingly Messiah who would vanquish, dismantle Roman subjugation, and reinstate the political sovereignty of Israel. Their aim was not to reform the systems of slavery, oppression, colonisation, and exploitation but to take over them. They aspired to become the oppressors. They observed Jesus being wrongfully convicted, subjected to torture, and ultimately crucified — a representation of loss for both society and faith. The Jesus they presumed to know and expected would attain political authority did not conform to their fabricated perception.
Jesus accompanied them on their journey; however they did not recognise Him. Something prevented them from recognising Jesus as Jesus. His modesty and maybe the way he approached and initiated the talking were incongruent with the persona they had constructed while following Him, the Almighty powerful king, son of God, who will take over the system. Only after they acknowledged the context, talked about it and were instructed on the correct reading of scriptures, demonstrated hospitality by receiving an outsider, and shared a meal did their understanding deepen. They recognised His true identity as the suffering servant (Isa 40–55) rather than the triumphant emperor. Engaging with the Bible can ignite passion, yet it cannot alone open eyes.
Their transition from misconception to revelation reminds us that we frequently harbour erroneous perceptions of Jesus and his mission. Colonialism[4], particularly in its theological features, has occasionally depicted Jesus as a sovereign akin to earthly monarchs — authoritative rather than a humble servant who aimed to uplift the disadvantaged and promote peace, equality, justice, restoration, and reconciliation.
This addresses us immediately in the present moment. Like Cleopas and Mary, several individuals have internalised a portrayal of Jesus influenced by imperial and colonial narratives, perceiving Him through the prism of conquest, domination, and authority over. Throughout the colonial era around the 15th century, Christianity was frequently represented through a skewed lens, depicting Christ as a figure who endorsed imperialism and imposed European civilisation upon subjugated populations. Individuals who did not resemble the colonisers were perceived as inferior and relegated to the status of commodities to be traded, exploited, and mistreated, just as we saw how the Pharaoh in Egypt treated hebrews (the forced migrants). Nevertheless, the authentic portrayal of Jesus is in sharp contrast. He is not the sovereign of political power but the servant, the deacon, who accompanies the disadvantaged, providing healing and liberty. Like the disciples, we are summoned to relinquish our erroneous perceptions and accept the Jesus who manifests Himself through humility and suffering.
2. Acts 17:26–28: Reinterpreting the Image of Jesus via a Decolonial Perspective
In consideration of this disclosure regarding the road to Emmaus, we might contemplate Acts 17:26–28:
“And he made from one every nation of men to live on all the face of the earth, having determined allotted periods and the boundaries of their habitation, that they should seek God, in the hope that they might feel after him and find him. Yet he is not far from each one of us, for `In him we live and move and have our being’; as even some of your poets have said, `For we are indeed his offspring.’ (Acts 17:26–28 NRSV)
This text, in which Paul addresses the Athenians, asserts that God creates all nations from a single ancestor and inhabits the planet by divine intention. In what ways have the legacies of imperialism and colonialism perverted this message? In what ways has Christianity, during its expansion, occasionally mirrored the power systems it aimed to challenge?
Colonialism, especially (but not only) from the 15th century onwards, enforced imperialist views and western white theology and scriptural interpretations upon indigenous populations in Asia, Oceania, North pole, Africa, and the Americas. This approach frequently entailed the repression of indigenous spiritualities and identities, alongside the imposition of a Christ allied with imperial authority. This “colonial Jesus” (already found in the first centuries of Christian history) legitimised conquest, domination, and frameworks of white privilege and exploitation. It maintained hierarchies, systems of privilege and suppressed the importance of contextual and indigenous expressions of faith, and transformed the Gospel into an instrument of empire rather than a message of liberation.
Kwok Pui Lan, a groundbreaking Chinese American theologian in postcolonial theology, has critically examined colonialism’s profound harm on Christianity, mainly through its association with imperial authorities. She emphasises that colonialism imposed Western theological paradigms and frequently distorted the representation of Christ to facilitate dominance, exploitation, and racial hierarchies. This colonial interpretation of Jesus served as an instrument of empire, suppressing the voices of indigenous and non-Western populations. Consequently, Christianity evolved into an instrument of control rather than emancipation.
Pui Lan advocates for decolonising Christian theology as a proposed road forward. She advocates for a “postcolonial imagination,” which entails detaching from colonial paradigms and cultivating a global, multicultural viewpoint that respects the voices of marginalised populations. This involves reclaiming and elevating the theological perspectives of people marginalised by colonialism, especially indigenous and non-westernised voices. Pui Lan emphasises that Christianity must transcend its Eurocentric origins and adopt an inclusive, justice-oriented theology that reflects the different cultural expressions of faith globally.[5]
‘The Prophetic Imagination’[6] of Walter Brueggemann draws closely on both decolonial and postcolonial theories and theologies of oppressive structures and the empowerment of oppressed groups. Brueggemann’s notion of ‘royal consciousness’ echoes colonial and postcolonial critiques of the political, economic and social structure that consolidate power by suppressing radical voices and maintaining systemic injustice. These established patterns — steeped in riches, control and a bureaucratic system of rule — are interrupted by prophets such as Moses and Jeremiah, who counter with a narrative of justice, compassion and mercy. This counter-cultural group denies the normisation of power and invites one to imagine a more equal society founded on respect and conscience.
In its emphasis on imagination, Brueggemann’s book speaks to decolonial and postcolonial demands to reconfigure identities and histories from the vantage of the subjugated. Prophets turn symbolically and poetically to shake up current histories, to write about marginalised groups’ struggle and new opportunities for liberation. Their empathy with the afflicted brings them intimately in contact with people’s suffering, refusing to believe that injustice is natural or inevitable. This sympathy triggers demands to restore honour and generate a common social saviour. After all, Brueggemann hopes that religious communities might become centres of justice and reformation, representing a prophetic hope of a future built on the justice and mercy of God. Thorough increased representation of marginalised voices, these communities might protest against structural injustice, leading to a new creation consistent with decolonial goals of uprooting repressive traditions and affirming different, inclusive narratives.
Archbishop Don Tamihere of the Anglican Māori Church in Aotearoa, New Zealand, has articulated compellingly the effects of colonialism on Christianity. He underscores that Christianity is not solely a Western phenomenon and stresses the importance of recognising Jesus as a disruptive figure, particularly in relation to Indigenous and colonial communities. Tamihere often emphasises to his audience that “Jesus was an Indigenous child,” so contesting the prevailing colonial narratives that have influenced Christian theology.
He believes that the Gospel provides a means of emancipation for individuals in the South Pacific, and that listening to indigenous perspectives is essential for the decolonisation of Christianity and progress. He urges the Church to acknowledge the harm inflicted by colonialism and elevate indigenous peoples’ narratives, traditions, and spiritual wisdom to reinvent and revitalise the faith.
A decolonial interpretation of Acts 17 encourages us to dismiss colonial paradigms[7]. Paul’s assertion that God creates all nations is an invitation to honour all peoples’ intrinsic dignity and equality. Diversity is not a menace to unity but rather an embodiment of God’s creative abundance. Let us recall the significant deed of God in Genesis 11:1–9[8] and its confirmation in Acts 2:1–21[9]. It emphasises that God’s revelation transcends any singular cultural or historical tradition. Indigenous perspectives, frequently marginalised under colonial domination, possess significant theological insights that we must now heed, assimilate, and include into our comprehension of faith. Decolonial theology is beyond mere inclusiveness; it embodies a pursuit of justice, reinstating agency and dignity to historically marginalised individuals.
3. Confronting Power Dynamics and Reinstating the Gospel
Post-colonial theology and biblical interpretation advance by contesting the power systems that persistently influence our churches, corporate Anglican polity abd ecclesiology, and biblical exegesis/hermeneutics. Similar to Cleopas and Mary relinquishing their perception of a politically dominant Messiah, we are likewise urged to abandon the colonial paradigms that have perverted the Gospel (see Suffering Servant Songs Isa 42:1–4; 49:1–6; 50:4–9; 52:13–53:12). We are tasked with conducting theologies and biblical interpretations aimed at deconstructing the power hierarchies — be they cultural, racial, or theological — that colonialism has constructed and perpetuated.
This method compels us to pose challenging yet essential enquiries: How have we favoured Imperial and modernly Western interpretations of Scripture over indigenous ones? Whom do we reference and cite in our essays, sermons, and theological analyses? How have power relations within the church suppressed the voices of marginalised individuals? Post-colonial theology is beyond the mere recovery of disadvantaged voices; it includes actively deconstructing the mechanisms that sustain injustice and exclusion within the church.
The Anglican Communion provides a robust framework for this endeavour. Our global nature enables us to embrace other ideas not as a source of apprehension but as a chance for reciprocal caring and transformation. We must actively consider the theological contributions of historically marginalised groups, including indigenous theologies, women, black communities, and others from post-colonial cultures. In this effort, we do not merely accept difference; we exalt it as essential to the body of Christ. We must remember the compelling depiction of the entire church as the body of Christ, characterised by its diversity and inherent inclination to collaborate rather than compete, as articulated in 1 Corinthians 12 and Romans 12: emphasizing the unity and diversity of the body of Christ, where each member, endowed with unique gifts, works together to build up the community in love and service. Through these diverse roles, believers are called to contribute harmoniously, highlighting interdependence within the Church as a reflection of God’s grace. This theological text urges a transition from a colonial interpretation of Jesus, associated with authority and imperialism, to the authentic Jesus — the suffering servant who emancipates and restores.
4. Theology, Stewardship Practice, and Creation: An Ecclesiology for a Diverse Community
The care of creation represents a critical aspect of our mission in contemporary society. The Marks of Mission of the Anglican Communion urge us to “proclaim the good news of the Kingdom including safeguarding the integrity of creation and sustaining and renewing the life of the earth.” This imagery effectively illustrates our intrinsic connection to the earth, soil, and water that sustain our existence.
We are not distinct from the natural world but integral components of it — participants in the same creation. Caring for creation is equal to caring for ourselves and honouring the God who is the Creator (an artist) and has created all existence. The varied expressions of part of Hebrew Bible and indigenous theologies perceive this profound connection to the soil as integral to the holy fabric of existence. Indigenous communities frequently assert that humans are not superior to creation but rather an integral component of its complex biodiversity. Our shared habitat — the oikoumene — is vibrant with diversity, and we, as custodians of creation (Gen 2:15)[10], are called upon to coexist harmoniously with it. This theological perspective urges us to transcend exploitative dominance over the world and adopt stewardship characterised by care, respect, and an acknowledgement of our interconnectedness with all creation — humans, animals, plants, mountains, rivers, stones, and everything that exists.
The concept of being “midwives of hope”, concept very dear to a friend theologian Steve De Gruchy from South Africa[11], is especially pertinent in this context. As instruments of God’s purpose to disseminate the Good News, we simultaneously serve as catalysts for regeneration and restoration within God’s creation. Environmental stewardship involves safeguarding biodiversity and nurturing the potential for new life on the planet. This goal requires the acceptance of creation’s diversity and the acknowledgement of the interdependence that sustains all life.
As reflected in our biblical tradition, Indigenous theologies perceive the world (land and seas) as a living body, with humans regarded not as dominators but as co-participants in its stewardship. This viewpoint contradicts the exploitative dominion theology that rationalised the devastation of nature throughout colonialism. It urges us towards a theology of belonging, acknowledging that our shared home (our oikoumene) is diverse, and we coexist on this globe with the entirety of creation. In this context, stewardship emerges as a responsibility to the environment and one another, as we are closely interconnected.
Archbishop Desmond Tutu articulated in his notion of ubuntu that “I am because we are,” encompassing the connection between humans and creation. According to Tutu, Ubuntu reflects a deep sense of humanity, compassion, and communal belonging, where one’s identity is inextricably tied to the well-being and dignity of others. He saw it as central to reconciliation, justice, and peace, especially in post-apartheid South Africa, affirming that true humanity is realised through mutual care and respect. Caring for creation entails nurturing the extensive array of life on Earth, respecting the diversity of ecosystems, and serving as stewards of God’s creative endeavours. This relational perspective enhances our comprehension of the mission as we disseminate the Good News of the Kingdom. The Kingdom of God pertains to human souls and the restoration of all creation.
5. Collaborating in Diversity
A notable quality of the Anglican tradition is its dedication to dialogue and its emphasis on corporative development, ensuring inclusivity for all members. The narrative of Cleopas and Mary on the journey to Emmaus fundamentally embodies a discourse (theology), shared movement, and the essence of a hopeful and resurrective community. Jesus accompanies the disciples, attentively hearing their perplexity and suffering, and enlightens them to the truth (who he really is: the suffering messiah). This discourse paradigm is fundamental to our approach to theology.
As a global church embodying several cultures, languages, and traditions, our variety is an asset, not an issue. Within the decolonial and post-colonial theology framework, dialogue serves as a crucial instrument for justice, peace, truth, and reconciliation. We are urged to heed one another, particularly the voices of those who have been marginalised. This transcends mere academic discourse; it embodies a spiritual activity that mirrors the relational essence of God.
However, dialogue is not invariably straightforward. We might find it challenging to question the colonial theologies that have influenced our view of Christ and the church, just as Cleopas and Mary struggled to understand who Jesus truly was. The narrative of Emmaus illustrates that through companionship, attentive listening, and communal meals, we gain a clearer vision of Christ.
6. Reconciliation and Restoration: Theological Practice
Decolonial and post-colonial theology are profoundly pragmatic, urging us to take action. What God is calling me TO DO? The colonial legacies of exploitation, violence, environmental degradation, and western white theological imposition have inflicted profound scars that require healing. As a community, we are mandated to engage actively in reconciliation and restoration.
This entails recognising the damage inflicted by colonialism — both spiritually and materially — and implementing tangible measures for healing. It entails assisting indigenous communities in the reclamation of their cultural and spiritual heritage. It signifies the integration of indigenous theologies into our liturgies and theological contemplation. Reconciliation beyond mere theological consensus; it encompasses justice. As the body of Christ, we must unite with people who still endure the repercussions of colonialism, collaborating towards a future of fairness and peace.
7. Moving Together Towards a Diverse and Equitable Future
In contemplating the theme of “Celebrating Diversities in Mission,” we are invited to dedicate ourselves to mutual companionship, engaging in active listening with love, respect, and curiosity, similar to the interactions between Cleopas, Mary, and Jesus, even amidst challenging journeys marked by disagreement, sorrow and lamentation. We must do our best to perceive Jesus not through the prism of colonial authority, but as the suffering servant who urges us to stand in solidarity with the marginalised.
This requires a decolonial and post-colonial mindset, epistemological foundations and methodology in theology that confronts the traces of empire, amplifies marginalised voices, and advocates for justice, unity, peace, restoration and reconciliation. We are summoned “to do justice, to love kindness, and to walk humbly with your God” (Mic. 6:8 RSV). Participating in this recognised Anglican heritage involves accepting diversity, fostering discourse, and coexisting, especially amidst disagreement. As we progress, let us honour the diversity of our differences, acknowledging that each culture, language, and tradition embodies the boundless creativity of God. Let us dedicate ourselves to the pursuit of reconciliation and justice, ensuring that the transgressions of colonialism are not only recognised but also proactively rectified.
By doing so, we shall transform into a church that embodies variety, reflected in our theology, liturgy, and mission. The vision of the Kingdom of God is a varied community unified in Christ, engaging together in love, prayer, connectivity, and justice.
Blessing
Take wing, messengers of Christ, carry the Word to the multitudes; sow it in wisdom, sow it in truth, and the blessing of God Almighty, Father, Son, and Holy Spirit, be the feathered cloak that surrounds you, this day, and evermore. Amen. (Māori blessing)[12]
[1] Presented during the CCEA FULL ASSEMBLY 2024 — OCTOBER 10th- 15th, 2024 in Manila, The Philippines, under the theme “Celebrating Diversities in Mission”.
[2] Paulo Ueti is a theologian and New Testament Biblical Scholar. He works as the Anglican Alliance Theological Advisor and Director for Latin America Region, USPG´s Theological Advisor and Manager for Latina America and the Caribbean and consultant for the Department for Episcopal Ministry in the Anglican Communion at ACO (Anglican Communion Office). He seats as consultant in the InterAnglican Standing Commission for Unity, Faith and Order for the Anglican Communion, member of SBL — Society of Biblical Literature (USA), ABIB — Brazilian Association for Biblical Research, member of the Ecumenical Centre for Biblical Studies in Brazil. He contributes to the Scholarship Committee for Saint Augustine Foundation and to the ACT Alliance Gender Justice Programme.
[3] For Luke´s gospel (community) the journey (´odos) is significant; it indicates how vital methodology is to find our way back to the community, to the proper theology that washes out the imperialistic perspectives and norms.
[4] Colonialism is the practice of one country taking control of another country, territory or people, often by settling its own people there and exploiting the resources and economy of the colonised area. This control can be political, economic and cultural, and often involves imposing the coloniser’s language, religion and cultural practices on the indigenous (native) population. Colonialism is expressed in the biblical canon in several ways, often reflecting the historical and cultural contexts in which the texts were written and later interpreted. Here are some key points: Narratives of conquest: Stories such as the conquest of Canaan in the books of Joshua and Judges were used to justify colonial expansion. These narratives describe the divinely sanctioned conquest and settlement of the Promised Land by the Israelites, which has been paralleled by colonisers to legitimise their own territorial expansions. Imperial contexts: The process of canonisation and translation of the Bible was influenced by imperial powers. For example, Jerome’s Vulgate translation of the Bible was completed under the Roman Empire, helping to establish a standardised text that supported imperial authority.
[5] See further in Kwok, Pui Lan. Postcolonial Imagination and Feminist Theology. Louisville, KY: Westminster John Knox Press, 2005. And in Kwok, Pui-lan. The Anglican Tradition from a Postcolonial Perspective. New York: Seabury Books, 2023.In this work, Kwok examines the Anglican Communion through a postcolonial lens, addressing historical and current challenges, and highlighting voices from the Global South.
[6] See Brueggemann, Walter. The Prophetic Imagination. 2nd ed. Minneapolis: Fortress Press, 2001
[7] * Key Colonial Paradigms of Interpretation: Eurocentrism and Linguistic Imperialism: Colonial paradigms often assume Imperial and Western languages and meanings as “standard,” imposing Imperial or (in modern ages) European cultural, religious, and philosophical norms on diverse societies. This assumption restricts other ways of knowing, often viewing non-European languages as “primitive” or insufficient for complex thought. Epistemic Authority and Knowledge Suppression: Colonial interpretation privileges Western methods of validation and truth-making, sidelining indigenous and local knowledges. Indigenous narratives are often ignored or deemed secondary, while Western categories and values are imposed universally. Binary Opposition and Othering: Colonial interpretive practices frequently use binaries such as “civilised” versus “savage,” “rational” versus “superstitious,” and “modern” versus “traditional” to create a hierarchical view of cultures. This framing categorizes colonized peoples as the “Other,” constructing them in ways that justify colonial dominance. Instrumental Language Use for Control: Colonial language paradigms often utilize language as a tool for control, framing concepts like law, religion, and culture to maintain colonial order. Terms and narratives are crafted to justify exploitation, presenting colonial actions as benevolent or “civilising.”
[8] The attempt from a powerful group of people (empire) to build a tower reaching heaven, symbolizing their desire for power and unity on their own terms. In response, God confuses their language, scattering them across the earth to emphasize diversity and dependence on divine guidance rather than self-exaltation.
[9] It presents the affirmation of Babel’s diversity as the Holy Spirit enables people of diverse languages to understand each other, symbolising God’s desire for unity in diversity. Unlike the tower builders in Genesis 11, this gathering emphasises openness to divine direction and the inclusivity of God’s kingdom, transcending human barriers.
[10] For more conversations on this visit Revisiting hermeneutics — transforming lives: The chaos and the drought in the origin: poiesis, by Paulo Ueti
[11] In describing theologians and activists as ‘midwives of hope’, De Gruchy meant that they create and live new possibilities for justice and flourishing. In this metaphor, they are seen as instrumental in enabling hope and justice to emerge from despair and breakdown — part of his ambition to transform the church and the wider world through lived theology. It has everything to do with his suggestion that the church itself would have to be transformed if it is going to be a real social reformer. This internal transformation, otherwise, puts the church at risk of enforcing the power structures and oppression it’s trying to eradicate. It is a vision reflected in larger postcolonial and decolonial theologies, that hold that theology should focus on tangible realities of suffering, injustice and inequality while also encouraging inclusive and transformative practice.
[12] Rere koutou, ngā karere a te Karaiti, kawea te Kupu ki te mano tini; ruia i runga i te mātauranga, ruia i runga i te pono, ā, ko te manaakitanga o te Atua Kaha Rawa, te Matua, te Tama, me te Wairua Tapu, hei korowai hurihuri mō koutou, i tēnei rā, ā ake tonu atu. Āmine.
