By Julius-Kei Kato
during this booklet, Julius-Kei Kato we could the theories and stories of Asian American hybridity communicate with and endure upon a few facets of Christian biblical and theological language. Hybridity has develop into a key characteristic of today’s globalized global and is, in fact, a key proposal in postcolonial concept. even though, regardless of its the most important significance, hybridity isn't used as a paradigm in which to research and review the influential suggestions and teachings that make up non secular language. This e-book fills a lacuna via discussing what the idea that of hybridity demanding situations and resists, what over-simplifications it has the facility to complicate, and what forgotten or missed strands in spiritual culture it endeavors to get better and reemphasize. transferring seamlessly among biblical, theological, and smooth, real-world case stories, Kato indicates how hybridity permeates and will light up non secular phenomena as lived and believed. the last word target of the stream towards an include of hybridity is one more dissolution of the thick wall keeping apart rules of "us" and "them." during this e-book, Kato indicates the potential for a global during which what one generally considers the "other" is more and more well-known inside of oneself.
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Extra resources for Religious Language and Asian American Hybridity
24). Jesus responds to the charge by citing a precedent from 1 Samuel 21 wherein David is supposed to have done something that was not allowed, that is, eat the bread of the Presence and give some to his men, when only the priests were allowed to do so. It is common knowledge that the details mentioned by Jesus in Mark’s account and the version of the story in 1 Samuel 21 have discrepancies; for example, the name of the high priest. But that is beside the point here. In Mark’s story, Jesus’s reference to David seems to serve as a reminder to the Pharisees that someone like David can actually dispense with sacred regulations—and I would like to highlight the reason that is cited in Mark’s story—in the face of human need.
From these sometimes painful ordeals flow certain characteristics that mark the personality of our Asian North American interpreter. Let me describe the most dominant ones here. Sense of Being an “Other” as a Hermeneutical Key The Asian North American interpreter is well aware that she/he is often perceived as an “other,” both in North America and in Asia. Although she/he may live in two worlds, she/he is often not totally at home in any one world. This experience of not being fully accepted and integrated has been, and continues to be, a formidable challenge for many Asian North Americans.
In practice, that refers to a spirit of self-transcendence that would even make one willing to change one’s position in case that data, such as human context, indicate the need for revision. The theologian David Tracy puts it this way: “Persons willing to converse are always at one major disadvantage from those who are not. ”24 That attitude does not seem to be possible in a hermeneutical style that brooks no opposition with regard to principles or dogmas that are a priori considered as “orthodox” and therefore unchangeable.
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