Minority theology

Abstract

The aim of this article is to contribute to the development of minority theology by actualizing, developing and assessing a set of analytic tools. We strive to fulfil this aim by pursuing three parallel paths. Firstly, we relate our discussion of minority theology to other kinds of minority studies in order to benefit from theoretical perspectives and empirical findings provided by other disciplines. Secondly, because minority theology is a consequence of religious diversity, we explore how concepts developed in theology of religions and aimed at clarifying the relation to the (religious) other, can prove helpful for the task of identifying and analysing the theological coping strategies and the identity work adopted by both majorities and minorities. Thirdly, in order to avoid an all-too-encompassing definition of minority studies in theology, which might lead to a blurring of the concept, we develop and argue for a distinction between theology by, about, because of, and with minorities.

Disclosure statement

No potential conflict of interest was reported by the author(s).

Notes

1 See e.g. Räisänen, Rise of Christian Beliefs.

2 Johnsen, Sámi Nature-Centered Christianity, 29.

3 Ibid., 124–5.

4 See e.g. Levitt, Lucken, and Barnett, “Beyond Home and Return.”

5 From this follows the “need to consider the multiple and intersecting bases and discourses around ‘difference’, belonging, and minority status” and investigate what would be the apt way “to capture the growing heterogeneity in many contemporary societies.” Song, “Rethinking Minority Status.”

6 See e.g., Vuola, Eletty uskonto.

7 See e.g. Gunner and Slotte, “Rights of Religious Minorities,” 33; Song, “Rethinking Minority Status”; Toivanen and Kmak, “Exclusion and Inequality,” as well as various contributions to the European Yearbook of Minority Issues, https://www.ecmi.de/publications/european-yearbook, and the Journal on Ethnopolitics and Minority Issues in Europe, https://www.ecmi.de/publications/jemie.

8 Trzebiatowska and Bruce, Why are Women, 16–17.

9 Gunner and Slotte, “Rights of Religious Minorities,” 32.

10 Lefort, Democracy and Political Theory, 218.

11 Among these studies, there are, for example, investigations of the religious identity and contextual theology among the Sámi people. Sundström, “Reconstructing Religious Identity,” 211–28.

12 Morris, “Towards a Liberation Theology,” 58–70.

13 See Illman and Czimbalmos, “Knowing, Being,” 173 for a list of these kind of studies.

14 Moyaert, Fragile Identities, 164.

15 Illman and Czimbalmos, “Knowing, Being”. See also, e.g. Anthias, “Interconnecting Boundaries,” 174–6.

16 On identity work, see e.g. Gray et al. “Identity Work”; and Reger, Einwohner, and Meyers, “Identity Work.”

17 Goto, “Writing in Compliance,” 114–15.

18 Maimonides however allowed discussion with Christians, but only for the reason that it might lead them to reject their idolatry and turn to Judaism. Mishne Tora (Hilchot Avodat Kochavim 9:4).

19 For both references, and a broader discussion on the topic, see Ellenson, “A Jewish View,” 74.

20 Roach, The Devil’s World, 78–83; Chidester, Christianity, 282; Välimäki, Heresy, 116–19.

21 Audisio, The Waldensian Dissent, 162–8, 172–4.

22 Ezzedine and Poyrazil, “Perceived Ethnic Discrimination.”

23 Toivanen and Kmak, “Exclusion and Inequality,” 147.

24 Margolis, From Politics, 148–51.

25 Pavlac, Witch Hunts, 59, 97.

26 Lindmark, “Jojk som bro,” 85 (our translation).

27 Johnsen, “Erkänd historia,” 101–2; Lindmark, “Jojk som bro,” 86.

28 See Czimbalmos, Intermarriage.

29 Wirén, Hope and Otherness, 5–16.

30 Luhmann, Funktion der Religion, 59–61; Reger et al., Identity Work, 3–4.

31 See e.g. Kmak and Björklund, “Introduction,” 1–4.

32 Chidester, Christianity, 156; Eusebius, Ecclesiastical History, 195–7, 286–9, 355–7, 365–7.

33 Ibid., 358.

34 Stemberger, Jews and Christians, 315.

35 Neusner’s trilogy of studies is dedicated to these perspectives. See Neusner, Judaism in the Matrix; Neusner, Judaism and Christianity; Neusner, Self-Fulfilling Prophecy. Also Lindqvist, Sin at Sinai.

36 Neusner in several works, e.g., Judaism in the Matrix, xvi.

37 Eusebius, Ecclesiastical History, 169, 222, 270–1; Riuttala, Kirche und Gesellschaft, 82–92.

38 Shantz, An Introduction, 107–11.

39 Little, The Origins, 113–15.

40 By saying this, we leave small, half-isolated communities, like those of Brooklyn, New York, or Stamford Hill, London (the largest Jewish concentration in Europe today), aside. In them, Jews form the majority, but it is not a power position.

41 See e.g. the report Israel’s Religiously Divided Society on the Pew Research Centre's website https://www.pewforum.org/2016/03/08/israels-religiously-divided-society/.

42 Soloveitschik, “Controversy,” xx.

43 To Do the Will of Our Father in Heaven.

44 Young, Inclusion and Democracy, 116.

45 Wirén, Hope and Otherness, 16–19.

46 Fagerberg, Theologia Prima, 2–3.

47 For further theoretical perspectives about Folk Church as a minority Church, see Thidevall et al., Svenska kyrkan som minoritetskyrka.

48 Straarup and Ekberg, Den sorglöst försumliga kyrkan, 10.

49 See Straarup and Ekberg, Den sorglöst försumliga kyrkan, and Fahlgren, “Religiös analfabetism nära.”

50 Cöster, “ … bedriva undervisning … ”, 17 (our translation).

51 “Kyrkomötets uttalande om undervisning,” (our translation).

52 Thalén, “Ett inkluderande språk?” 9–29.

53 Rosenius, Samarbetskyrkan, 142.

54 Lindbeck, The Church, 193.

55 Moyaert, Fragile Identities, 196.

Additional information

Funding

This work was supported by Academy of Finland [336677].