Asian Christianity in the Diaspora – serie

As we listen to Psy's music are we laughing at him or with him? This book responds to this question from historical and theological perspectives and tackles the pressing issues concerning racial stereotypes, imposed masculinity, and imitating another in order to ridicule him/her.

This book studies Korean American girls between thirteen and nineteen and their formation with regard to self, gender, and God in the context of Korean American protestant congregational life. It develops a hybrid methodology of de-colonial aims and indigenous research methods, aiming to facilitate transformative life in faith communities.

In this book, Julius-Kei Kato lets the theories and experiences of Asian American hybridity converse with and bear upon some aspects of Christian biblical and theological language.

This book explores the ways through which Korean American men demonstrate and navigate their manhood within a US context that has historically sorted them into several limiting, often emasculating, stereotypes.

This book gathers the voices of four local Hong Kong theologians to reflect on the 2014 democracy protests in the city from the perspectives of Catholic social teaching, feminist and queer intersectionality, Protestant liberation, and textual exegesis.

In this book, Julius-Kei Kato lets the theories and experiences of Asian American hybridity converse with and bear upon some aspects of Christian biblical and theological language.

This book explores the ways through which Korean American men demonstrate and navigate their manhood within a US context that has historically sorted them into several limiting, often emasculating, stereotypes.

This book gathers the voices of four local Hong Kong theologians to reflect on the 2014 democracy protests in the city from the perspectives of Catholic social teaching, feminist and queer intersectionality, Protestant liberation, and textual exegesis.

This book describes Reformed ecclesiology through the lived faith of the Filipino American Christian diaspora. It proposes a contextual, constructive ecclesiology by engaging with the Presbyterian/Reformed theological tradition’s understanding of the ascension of Jesus Christ with the Old Testament book of Habakkuk as a conversation partner.

This book presents personal narratives and collective ethnography of the emergence and development of Asian and Asian American women’s scholarship in theology and religious studies.

This book presents personal narratives and collective ethnography of the emergence and development of Asian and Asian American women’s scholarship in theology and religious studies.

This book introduces a simple idea: when we tell a story, we tell a story and at the same time create the world where this story takes place. It is this sense of alterity that creates the stories about this place and, as a consequence, creates this place and its special identity.

This book introduces a simple idea: when we tell a story, we tell a story and at the same time create the world where this story takes place. It is this sense of alterity that creates the stories about this place and, as a consequence, creates this place and its special identity.

This book provides theoretical background and pastoral strategies for pastors, lay leaders, and congregation members to foster a restoration of the human dignity imputed by God and the good community God desires. It addresses issues in pastoral care and pays particular attention to Korean and Korean American contexts. Some of the specific issues addressed include wisdom for common life (Chung Yong) as a theological and pastoral task, tension between Confucianism and feminism, care of the abused and abusers in intimate violence, ageism and elderly care, racism and cultural identity of Korean youth, sexual ethics among Korean young adults, and depression and addiction among Korean American youth and young adults. All of the contributors have a strong background in clinical and/or pastoral practices in addition to theoretical expertise.

This book provides theoretical background and pastoral strategies for pastors, lay leaders, and congregation members to foster a restoration of the human dignity imputed by God and the good community God desires. It addresses issues in pastoral care and pays particular attention to Korean and Korean American contexts. Some of the specific issues addressed include wisdom for common life (Chung Yong) as a theological and pastoral task, tension between Confucianism and feminism, care of the abused and abusers in intimate violence, ageism and elderly care, racism and cultural identity of Korean youth, sexual ethics among Korean young adults, and depression and addiction among Korean American youth and young adults. All of the contributors have a strong background in clinical and/or pastoral practices in addition to theoretical expertise.

This book offers a psychohistorical analysis of the rapid growth of the Korean Protestant Church. KwangYu Lee looks at some of the traumatic historical events of Korea in the 20th century, including the fall of the Joseon Dynasty (1392-1910), the Japanese Occupation (1910-1945), the Korean War (1950-1953), and the Korean Military Dictatorship (1961-1987), and explores the psychological impacts of these events on the collective unconsciousness of Koreans. He argues that Koreans’ collective (or cultural) complex of inferiority, which was caused and gradually exacerbated by these traumatic events, along with their psychological relationships with their two colonizers—the Japanese and Americans—prompted them to convert to Korean Protestantism en masse as a means to avoid their psychological pains and to fulfil their futile desire to become like Americans, their overtly idealized psychological-object.

This book offers a psychohistorical analysis of the rapid growth of the Korean Protestant Church. KwangYu Lee looks at some of the traumatic historical events of Korea in the 20th century, including the fall of the Joseon Dynasty (1392-1910), the Japanese Occupation (1910-1945), the Korean War (1950-1953), and the Korean Military Dictatorship (1961-1987), and explores the psychological impacts of these events on the collective unconsciousness of Koreans. He argues that Koreans’ collective (or cultural) complex of inferiority, which was caused and gradually exacerbated by these traumatic events, along with their psychological relationships with their two colonizers—the Japanese and Americans—prompted them to convert to Korean Protestantism en masse as a means to avoid their psychological pains and to fulfil their futile desire to become like Americans, their overtly idealized psychological-object.

This book is a dedicated academic study of Amplify, a series of open and affirming Christian conferences in Asia that provides spaces of worship, support, fellowship, collaboration, and networking for LGBTIQ-affirming churches.

This book is a dedicated academic study of Amplify, a series of open and affirming Christian conferences in Asia that provides spaces of worship, support, fellowship, collaboration, and networking for LGBTIQ-affirming churches.

Join Jung Eun Sophia Park on her personal quest for God and her true self through the writings of Thomas Merton. Approaching Merton as an Asian immigrant feminist in the postcolonial era, Park's perspective is a unique one, and in this dance sometimes it is her and sometimes Merton who leads.

Join Jung Eun Sophia Park on her personal quest for God and her true self through the writings of Thomas Merton. Approaching Merton as an Asian immigrant feminist in the postcolonial era, Park's perspective is a unique one, and in this dance sometimes it is her and sometimes Merton who leads.

In terms of practical-theology’s critical reflection on marginalized people’s wounds in a wider society, this book investigates the question, “How to proclaim the good news in response to first-generation Korean immigrants’ contextual suffering in the United Sates?” To answer the question, the book starts with investigating Korean immigrant hearers’ contextual predicaments in a new land to point out emerging practical-theological issues in relation to the practice of preaching. In this book, the primary subjects are first-generation Korean immigrants, especially those who have relatively low socio-economic status and struggle with the purpose of their lives as immigrants, particularly those whose material dreams have been shattered.In order to proclaim the good news, this book proposes a more appropriate immigrant theology for/in the practice of preaching by reclaiming the priorities of God’s future in our lives and confirming God’s active identification with Korean immigrant congregations in the depths of their predicament. Such reconstructive work for immigrant theology arises in response to their existential hardships, marginality, ethnic discrimination, and relative powerlessness in life.While acknowledging both the possibilities and limits of the diverse forms of current Korean immigrant preaching, the book then offers a strategic proposal for a new homiletic theory, namely “a psalmic-theological homiletic.” This proposed homiletic is deeply rooted in the theology of the Psalms and their rhetorical movement. This re-envisioned mode of eschatological and prophetic preaching in times of difficulty recovers ancient Israel’s psalmic, rhetorical tradition that aims toward faith. Its theological-rhetorical strategy intends to both transform hearers’ habitus of living in faith and enhance their hope-filled life through communal anticipation of God’s coming future on the margins. Specifically, this proposed homiletic critically adopts key features from psalms of lament and their typical, fourfold theological-rhetorical movement (i.e., lament, retelling a story, confessional doxology, and obedient vow) as now core elements of a revised Korean-immigrant preaching practice.

In terms of practical-theology’s critical reflection on marginalized people’s wounds in a wider society, this book investigates the question, “How to proclaim the good news in response to first-generation Korean immigrants’ contextual suffering in the United Sates?” To answer the question, the book starts with investigating Korean immigrant hearers’ contextual predicaments in a new land to point out emerging practical-theological issues in relation to the practice of preaching. In this book, the primary subjects are first-generation Korean immigrants, especially those who have relatively low socio-economic status and struggle with the purpose of their lives as immigrants, particularly those whose material dreams have been shattered.In order to proclaim the good news, this book proposes a more appropriate immigrant theology for/in the practice of preaching by reclaiming the priorities of God’s future in our lives and confirming God’s active identification with Korean immigrant congregations in the depths of their predicament. Such reconstructive work for immigrant theology arises in response to their existential hardships, marginality, ethnic discrimination, and relative powerlessness in life.While acknowledging both the possibilities and limits of the diverse forms of current Korean immigrant preaching, the book then offers a strategic proposal for a new homiletic theory, namely “a psalmic-theological homiletic.” This proposed homiletic is deeply rooted in the theology of the Psalms and their rhetorical movement. This re-envisioned mode of eschatological and prophetic preaching in times of difficulty recovers ancient Israel’s psalmic, rhetorical tradition that aims toward faith. Its theological-rhetorical strategy intends to both transform hearers’ habitus of living in faith and enhance their hope-filled life through communal anticipation of God’s coming future on the margins. Specifically, this proposed homiletic critically adopts key features from psalms of lament and their typical, fourfold theological-rhetorical movement (i.e., lament, retelling a story, confessional doxology, and obedient vow) as now core elements of a revised Korean-immigrant preaching practice.

This book examines the role of American churches, particularly the United Methodist Church (UMC), in perpetuating a mindset of segregation and normalizing whiteness. Focusing on the UMC’s Cross-Racial/Cross-Cultural (CR/CC) appointments, it critiques the need to address racial and cultural challenges to prevent erasure, silencing, and forced assimilation. Highlighting the experiences of Asian American clergy, the book explores both the opportunities and obstacles faced in Mainline church contexts. Introducing the concept of re(de)fined Christian Conferencing, it emphasizes the importance of integrating and honoring diverse narratives, particularly through the Transformative Community Conferencing framework. This narrative mediation approach challenges white cultural norms within the UMC, advocating for collaboration between predominantly white congregations and non-white clergy. Through a case study of a New York UMC congregation, the book demonstrates the potential for real change and provides actionable steps for meaningful transformation within one of the U.S.'s largest mainline denominations.

This open access celebratory volume marks the twentieth anniversary of the Asian Theological Institute (ATI), which is committed to mentoring and building community as resources for sustaining future theological work.  It gathers contributions from a number of ATI’s alumni and alumnae across diverse disciplines, ethnicities, career stages, and geographical locations to reflect on their experiences with ATI, their own scholarship, and the culture of the academy. More than retrospective, this anthology demonstrates how Asian and Asian American theologians are advancing innovative scholarship while building intergenerational networks of support. By weaving together critical reflection, constructive theology, and personal witness, this collection not only honors ATI’s legacy but also points toward the dynamic future of Asian and Asian American theological studies.

Although these three phenomena may look unrelated, Kim asserts that they represent the Protestant Right’s distinct yet interrelated ways of engaging the contested hegemonic masculinity in Korean society.

Drawing from rigorous research and years of ecclesial experience, Yang names the codes as follows: the Wilderness Pilgrimage code, the Diasporic Mission Code, the Confucian Egalitarian code, the Buddhist Shamanistic code, and the Pentecostal Liberation code.

This book offers a critical-constructive study of Korean women’s self-esteem from a feminist practical theological perspective.

When gestures in ancestor rites are analyzed from this perspective it is possible to appreciate their essence as constitutive of “ancestor religion.” This book uses an inquisitive method that investigates the discrepancies between foreign and local explanations, and proposes another hermeneutic framework for ancestor related praxes.