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Indigenous Theology and the Western Worldview: A Decolonized Approach to Christian Doctrine
Written in an accessible, conversational style that incorporates numerous stories and questions, this book exposes the weaknesses of a Western worldview through a personal engagement with Indigenous theology. Randy Woodley critiques the worldview that undergirds the North American church by dismantling assumptions regarding early North American histories and civilizations, offering a comparative analysis of worldviews, and demonstrating a decolonized approach to Christian theology. Woodley explains that Western theology has settled for a particular view of God and has perpetuated that basic view for hundreds of years, but Indigenous theology originates from a completely different DNA. Instead of beginning with God-created humanity, it begins with God-created place. Instead of emphasizing individualism, it emphasizes a corporateness that encompasses the whole community of creation. And instead of being about the next world, it is about the tangibility of our lived experiences in this present world. The book encourages listeners to reject the many problematic aspects of the Western worldview and to convert to a worldview that is closer to that of both Indigenous traditions and Jesus.
160 pages, Paperback
Published April 19, 2022
30 people are currently reading
596 people want to read
About the author
Randy Woodley
25 books76 followersRev. Randy Woodley (PhD, Asbury Theological Seminary) is Distinguished Professor of Faith and Culture and Director of Intercultural and Indigenous Studies at Portland Seminary. Woodley is a Keetoowah Cherokee (legal descendent) teacher, poet, activist, former pastor, missiologist and historian. Woodley received his baccalaureate degree from Rockmont College in Denver. He was ordained to the ministry through the American Baptist Churches in the USA in Oklahoma after graduating with a Masters of Divinity degree from Eastern Seminary (now Palmer Seminary) in Philadelphia. Randy's PhD is in intercultural studies from Asbury Seminary in Wilmore, Kentucky.
Professor Woodley is active in the ongoing discussions concerning new church movements, racial and ethnic diversity, peace, social justice, interreligious dialogue and mission. He regularly blogs in these areas and publishes his own blog, Ethnic Space and Faith. He is also a regular contributor to God's Politics Blog: Jim Wallis and Friends, Emergent Village Voice and The Huffington Post’s religion page.
He also hosts the "Peacing it all together" podcast about journey and place with Bo Sanders.
Rev. Woodley was pastor of the Eagle Valley Church in Carson City, Nevada, which for many years served as a unique role model as an authentic Native American Christian church. He and his wife Edith, cofounders of Eagle's Wings Ministry, are considered early innovators in what has been dubbed the “Native American Contextual Movement.” The Woodleys have spent over 25 years of culturally contextual service in Native North American communities.
Professor Woodley is active in the ongoing discussions concerning new church movements, racial and ethnic diversity, peace, social justice, interreligious dialogue and mission. He regularly blogs in these areas and publishes his own blog, Ethnic Space and Faith. He is also a regular contributor to God's Politics Blog: Jim Wallis and Friends, Emergent Village Voice and The Huffington Post’s religion page.
He also hosts the "Peacing it all together" podcast about journey and place with Bo Sanders.
Rev. Woodley was pastor of the Eagle Valley Church in Carson City, Nevada, which for many years served as a unique role model as an authentic Native American Christian church. He and his wife Edith, cofounders of Eagle's Wings Ministry, are considered early innovators in what has been dubbed the “Native American Contextual Movement.” The Woodleys have spent over 25 years of culturally contextual service in Native North American communities.
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July 29, 2022
Summary: A discussion of an indigenous approach to theology that proposes it is closer to both the indigenous traditions and the teaching of Jesus.
Until recent times, not only the history of our relations with indigenous peoples, but also our theology has been written by Euro-Americans. Randy Woodley, as he introduces himself in the beginning of this work is a mixed blood Cherokee who grew up in a Detroit suburb where his father worked in the auto industry. He came to faith in a revival meeting in a Baptist church, delivered of a drug habit. Educated from a Western perspective, he engaged in missions and pastoral work among indigenous peoples, learning their history and spiritual outlook in his efforts to communicate Christ, and became convinced in many respects, that the indigenous worldview, in many respects was closer to the way of Christ than the Western worldview.
In this work, he engages in three conversations, in indigenous fashion, telling stories and answering questions that contrast indigenous theology and the Western worldview. The first discusses the Western, progressive narrative of history versus the high civilizations of indigenous peoples that existed for centuries before they were “discovered,” likening the encounter to the story of the wolves (indigenous peoples) and the terrapin (the discoverers). They failed to understand the covenant Jesus had with all peoples and the strong indigenous sense of relationship between creator, people, and land.
The second conversation contrasts Western dualism and the much more integral understanding where all of life is both physical and spiritual, where the life of a people is integral with the land they inhabit, and one seeks to live in harmony (shalom) with creation. Western thought “othered” indigenous people, marginalizing and killing them. Healing this begins with acknowledgement, recognizing we are latecomers and usurpers, and working together to repair the damage.
The last conversation gestures toward a decolonized, indigenous theology rooted in what he calls the “harmony way”–ten indigenous values held in common by a wide representation of indigenous groups;
1. Tangible spirituality/our spirituality must be practiced. Respect everyone. Everything is sacred.
2. Our lives are governed by harmony. Seek harmony.
3. Community is essential. Increase your friends and family.
4. Humor is sacred and necessary. Laugh at yourself.
5. Feeling of cooperation/communality. Everyone gets a say.
6. Oral communications and traditions. Speak from your heart.
7. Present and past time orientation. Look forward by looking back.
8. Open work ethic. Work hard but rest well.
9. Great hospitality/generosity. Share what you have.
10. Natural connectedness to all creation. We are all related.
What connects all this to Christianity is the idea of shalom, and the healing of creation in the vulnerable shalom of the cross. Woodley contrasts this with Western ideas of conquest, control and power.
Is this orthodoxy or syncretism? Woodley would contend that this is for indigenous believers to work out among themselves. Others are interlopers who might better listen to the stories and reflect where they are being invited to walk more closely in the way of Jesus rather than in the distortions of the Western worldview. Does that mean Western Christians have nothing to offer? Woodley would affirm that they do, owing his faith at least in part to Western Christians. But he would resist any efforts to control from the outside as opposed to engaging in the way of harmony, where growth comes in community, as we engage from the heart in sharing our stories and listening to those of others.
Other indigenous writers like Robin Wall Kimmerer invite us to listen to indigenous wisdom in books like Braiding Sweetgrass. What Randy Woodley adds to this is the opportunity in listening to indigenous believers, we might not only gain insight in living wisely on the land that was once theirs alone as a gift of the Creator, but may also walk more wisely with the Creator of the land and with one another.
____________________________
Disclosure of Material Connection: I received a complimentary review copy of this book from the publisher.
Until recent times, not only the history of our relations with indigenous peoples, but also our theology has been written by Euro-Americans. Randy Woodley, as he introduces himself in the beginning of this work is a mixed blood Cherokee who grew up in a Detroit suburb where his father worked in the auto industry. He came to faith in a revival meeting in a Baptist church, delivered of a drug habit. Educated from a Western perspective, he engaged in missions and pastoral work among indigenous peoples, learning their history and spiritual outlook in his efforts to communicate Christ, and became convinced in many respects, that the indigenous worldview, in many respects was closer to the way of Christ than the Western worldview.
In this work, he engages in three conversations, in indigenous fashion, telling stories and answering questions that contrast indigenous theology and the Western worldview. The first discusses the Western, progressive narrative of history versus the high civilizations of indigenous peoples that existed for centuries before they were “discovered,” likening the encounter to the story of the wolves (indigenous peoples) and the terrapin (the discoverers). They failed to understand the covenant Jesus had with all peoples and the strong indigenous sense of relationship between creator, people, and land.
The second conversation contrasts Western dualism and the much more integral understanding where all of life is both physical and spiritual, where the life of a people is integral with the land they inhabit, and one seeks to live in harmony (shalom) with creation. Western thought “othered” indigenous people, marginalizing and killing them. Healing this begins with acknowledgement, recognizing we are latecomers and usurpers, and working together to repair the damage.
The last conversation gestures toward a decolonized, indigenous theology rooted in what he calls the “harmony way”–ten indigenous values held in common by a wide representation of indigenous groups;
1. Tangible spirituality/our spirituality must be practiced. Respect everyone. Everything is sacred.
2. Our lives are governed by harmony. Seek harmony.
3. Community is essential. Increase your friends and family.
4. Humor is sacred and necessary. Laugh at yourself.
5. Feeling of cooperation/communality. Everyone gets a say.
6. Oral communications and traditions. Speak from your heart.
7. Present and past time orientation. Look forward by looking back.
8. Open work ethic. Work hard but rest well.
9. Great hospitality/generosity. Share what you have.
10. Natural connectedness to all creation. We are all related.
What connects all this to Christianity is the idea of shalom, and the healing of creation in the vulnerable shalom of the cross. Woodley contrasts this with Western ideas of conquest, control and power.
Is this orthodoxy or syncretism? Woodley would contend that this is for indigenous believers to work out among themselves. Others are interlopers who might better listen to the stories and reflect where they are being invited to walk more closely in the way of Jesus rather than in the distortions of the Western worldview. Does that mean Western Christians have nothing to offer? Woodley would affirm that they do, owing his faith at least in part to Western Christians. But he would resist any efforts to control from the outside as opposed to engaging in the way of harmony, where growth comes in community, as we engage from the heart in sharing our stories and listening to those of others.
Other indigenous writers like Robin Wall Kimmerer invite us to listen to indigenous wisdom in books like Braiding Sweetgrass. What Randy Woodley adds to this is the opportunity in listening to indigenous believers, we might not only gain insight in living wisely on the land that was once theirs alone as a gift of the Creator, but may also walk more wisely with the Creator of the land and with one another.
____________________________
Disclosure of Material Connection: I received a complimentary review copy of this book from the publisher.
June 26, 2022
The first thing I need to say about this book is that it is incredibly well written. Dr. Woodley is exceptionally thorough and approachable in explaining what he believes and showing what is common to many Indigenous people. All in all, it is a very easy and short read and very enlightening.
That said, there’s a few noteworthy concepts in his explanation of his beliefs. There is quite a chasm of differences between western theology and indigenous theology, as described in this book. For example, every chapter is ended with a fictional Q&A session to help summarize and expand on what was previously discussed in the chapter. On page 96, Dr. Woodley takes a look at soteriology. When asked, “I wonder about original sin in the context of Jesus being a redeemer. Do indigenous people have a sense of rebellion against God, who is spirit and not material?”
Dr. Woodley fictionally answers, “I actually think that was something that came about largely under Augustine and Jerome and Ambrose, and some other folks who were basically giving total control of people’s salvation to the Catholic Church at the time. I don’t think the Bible actually teaches that, so therefore, I don’t believe it. But I do believe that we are all humans who make mistakes, and hopefully, we learn from our mistakes. On to redemption. So, what is Christ’s role to restore harmony? The disruption of harmony is by not accepting our limitedness, both individually and corporately and structurally. Christ came to save us, or better said, to heal us, so that we could be people who restore harmony. That’s my understanding, and this healing is not just individual but is about healing together. It is the whole community of creation that God is interested in, not just human souls, but everything.”
This is not only not consistent with the history of the church, but it also highlights the emphasis of an earthly minded theology from Indigenous people. This is also a concept reiterated throughout the book.
Additionally, Dr. Woodley seemed to devalue the importance of scripture in lieu of having personal experiences. It’s not that the Bible had no value to him or that it had no place in the Christian life, but rather that it wasn’t the sole or main way that God communicates to his people.
When it comes to disagreements and contrasting your views with that of others, it’s imperative to also make sure you’re representing the “others” fairly, in terms that they would agree with. Unfortunately, that is a component that seemed to be missing at various points of this book.
With all of this, I realize that it’s impossible to come to the Bible or Christian faith without having biases. Many times, people tend to read the Bible specifically looking for confirmation bias. However, it’s important to look at the text with proper context. The biggest area of downfall here wasn’t that Dr. Woodley wasn’t seeing the Bible in the western way, but rather that he completely neglected a Jewish reading of the text. Understanding what Jews read when they come to these texts helps bring much needed context and life to what we look at.
While I disagree with much of the theological content expressed, I do greatly appreciate the information presented and the opportunity to learn more about an Indigenous perspective. I would recommend any mature believer read this if they are looking to gain information.
That said, there’s a few noteworthy concepts in his explanation of his beliefs. There is quite a chasm of differences between western theology and indigenous theology, as described in this book. For example, every chapter is ended with a fictional Q&A session to help summarize and expand on what was previously discussed in the chapter. On page 96, Dr. Woodley takes a look at soteriology. When asked, “I wonder about original sin in the context of Jesus being a redeemer. Do indigenous people have a sense of rebellion against God, who is spirit and not material?”
Dr. Woodley fictionally answers, “I actually think that was something that came about largely under Augustine and Jerome and Ambrose, and some other folks who were basically giving total control of people’s salvation to the Catholic Church at the time. I don’t think the Bible actually teaches that, so therefore, I don’t believe it. But I do believe that we are all humans who make mistakes, and hopefully, we learn from our mistakes. On to redemption. So, what is Christ’s role to restore harmony? The disruption of harmony is by not accepting our limitedness, both individually and corporately and structurally. Christ came to save us, or better said, to heal us, so that we could be people who restore harmony. That’s my understanding, and this healing is not just individual but is about healing together. It is the whole community of creation that God is interested in, not just human souls, but everything.”
This is not only not consistent with the history of the church, but it also highlights the emphasis of an earthly minded theology from Indigenous people. This is also a concept reiterated throughout the book.
Additionally, Dr. Woodley seemed to devalue the importance of scripture in lieu of having personal experiences. It’s not that the Bible had no value to him or that it had no place in the Christian life, but rather that it wasn’t the sole or main way that God communicates to his people.
When it comes to disagreements and contrasting your views with that of others, it’s imperative to also make sure you’re representing the “others” fairly, in terms that they would agree with. Unfortunately, that is a component that seemed to be missing at various points of this book.
With all of this, I realize that it’s impossible to come to the Bible or Christian faith without having biases. Many times, people tend to read the Bible specifically looking for confirmation bias. However, it’s important to look at the text with proper context. The biggest area of downfall here wasn’t that Dr. Woodley wasn’t seeing the Bible in the western way, but rather that he completely neglected a Jewish reading of the text. Understanding what Jews read when they come to these texts helps bring much needed context and life to what we look at.
While I disagree with much of the theological content expressed, I do greatly appreciate the information presented and the opportunity to learn more about an Indigenous perspective. I would recommend any mature believer read this if they are looking to gain information.
April 11, 2022
Woodley's work has a mildly disorienting effect, in a good way, in approaching the gospel from a different starting point. In looking at the differences between Indigenous and Western approaches, he not only articulates key points, but he does so without primarily engaging in the method we might expect (strict logical argumentation). He states that "pedagogy is more important than content when we're teaching," and uses stories and description more than argument.
Throughout the book, he raises a number of important questions, introduces key topics (I feel like I need to reconsider the role of land in my own theology), and provides some of his research. His experience in missiology offers particular insight.
There's plenty here I'd have to think about some more, and the questioning of an accepted framework in a thoughtful way proves to be quite useful.
[based on a NetGalley ARC]
Throughout the book, he raises a number of important questions, introduces key topics (I feel like I need to reconsider the role of land in my own theology), and provides some of his research. His experience in missiology offers particular insight.
There's plenty here I'd have to think about some more, and the questioning of an accepted framework in a thoughtful way proves to be quite useful.
[based on a NetGalley ARC]
April 27, 2022
Phenomenal introduction to so many questions that theology is facing in its engagement with culture today. Randy Woodley’s practically oriented and accessible interaction with this conversation is hospitable and pastoral. He’s a gift to the Christian community of North America and beyond.
September 26, 2022
As with Shalom and the Community of Creation, the best thing about this book is its explanation of the harmony way and of a humble missiology which are more aligned with Genesis and Acts than modern industrial-colonizers have been. The disappointing thing is that the book doesn't really engage with the allies that could be found in pre- or anti-modern strains of Christian doctrine. Instead it continues to allow them to remain collapsed into white-capitalist fundamentalism. I'm not saying it's Woodley's job to tease these things apart for settlers, but it would have helped if otherwise nuanced doctrines were not gestured at so reductively. That said, one is better off hearing the evocative Indigenous challenges in this book than to carry on with 'classic western doctrine' undeterred. There are valuable lessons here.
July 15, 2023
Indispensable!
August 31, 2022
Dr. Randy Woodley is a Cherokee teacher, historian, farmer and writer who has written several books in which he shows us how Indigenous values holistically relate to place-based ecology, earth stewardship and Christian faiths. Indigenous Theology and the Western Worldview is written as a series of three lectures, each followed by a question and answer style interview.
This was a particularly timely read for me, as I found that many of the things that have been on my heart for the past few years were things that he brought up throughout the book. His wisdom expanded my paradigm and made me think deeply about this land’s history, the history of the people who live on it, and how Christian faiths can intersect with a more conscious, healing worldview. The history of Christianity on Turtle Island is not pretty. It is messy, filled with blatant disregard for the teachings of its sacred writings, and is deeply linked to a system that is neither sustainable nor holistic. Dr. Randy shows us that there is a better way - a way that can bring healing both to our society and our planet; but it will take intentional work and humility, and that work must involve all of us.
I loved the way Dr. Woodley described his approach to teaching in the preface: “I feel that, when teaching or presenting, it is paramount to hear all the other voices in the room, not just my own.” This is a mark of wisdom. I also really appreciated that when asked questions that would have made it easy for him to broad-brush large groups of people in his answers, he acknowledged that he cannot speak for the whole of the Indigenous peoples, but that he can speak for himself.
In the third lecture, Dr. Randy shares ten values that comprise what he calls “the harmony way” - a principle rooted in both Indigenous and scriptural values. I enjoyed seeing everything he had been teaching and all of the stories he had shared really come together in this section.
Here are a handful of the quotes that I underlined or annotated in my copy:
“North America came to be by means of land theft, armed removal and relocation, forced breakup of families, the outlawing of Indigenous religion, bureaucratic policies of extermination, assimilation and racism, rape of the land - in other words, terrorism. Methods and policies may have changed over time, but intent did not.”
“If you live in the Americas or another colonized country, you are a direct beneficiary of this genocide and theft. Consider your forebearers, and ask what effect this has or should have on your own spirituality… …Peoples, including the church, live on stolen land. And initial relationships on the land were based on violence, a violence that still distorts those relationships.”
“All of creation is sacred, and there is a problem with one’s worldview when one is considered sacred and not the other.”
“The way of life demonstrated by Western peoples leads to alienation from the earth, hostility toward others, and estrangement from all of creation. It creates a false bubble…”
“…this is how you know you have shalom - how are the least of these doing?”
“Love includes respect for the other person’s dignity.”
“My Kiowa mother said it this way: ‘Before the White man came, we knew who God was. We knew God was the Creator. We knew God was powerful. We knew God was loving. We knew God was sacred. We didn’t quite know how much God loved us, because we didn’t know the story of Jesus.’ Then she looked at me and said, ‘But we were this close’ (holding her fingers apart an inch). ‘But when the missionaries came and gave us their theology, that made the gap as wide as the Grand Canyon.’”
“We need to lament together because that is part of becoming a community.”
The book is thought-provoking, inspiring and beautifully written. It is definitely one that I want to pick up and read again. I highly recommend it. In fact, I think it is absolutely necessary for people who occupy stolen land on Turtle Island and who choose to call themselves Christians to read it. It allows Truth to illuminate a worldview based on a fictional narrative that has been passed down through generations of believers and it is well past time to shine Light on the lies that have made the oppression of Indigenous peoples and the destruction of our planet possible. Truth brings freedom, including the freedom to heal.
This was a particularly timely read for me, as I found that many of the things that have been on my heart for the past few years were things that he brought up throughout the book. His wisdom expanded my paradigm and made me think deeply about this land’s history, the history of the people who live on it, and how Christian faiths can intersect with a more conscious, healing worldview. The history of Christianity on Turtle Island is not pretty. It is messy, filled with blatant disregard for the teachings of its sacred writings, and is deeply linked to a system that is neither sustainable nor holistic. Dr. Randy shows us that there is a better way - a way that can bring healing both to our society and our planet; but it will take intentional work and humility, and that work must involve all of us.
I loved the way Dr. Woodley described his approach to teaching in the preface: “I feel that, when teaching or presenting, it is paramount to hear all the other voices in the room, not just my own.” This is a mark of wisdom. I also really appreciated that when asked questions that would have made it easy for him to broad-brush large groups of people in his answers, he acknowledged that he cannot speak for the whole of the Indigenous peoples, but that he can speak for himself.
In the third lecture, Dr. Randy shares ten values that comprise what he calls “the harmony way” - a principle rooted in both Indigenous and scriptural values. I enjoyed seeing everything he had been teaching and all of the stories he had shared really come together in this section.
Here are a handful of the quotes that I underlined or annotated in my copy:
“North America came to be by means of land theft, armed removal and relocation, forced breakup of families, the outlawing of Indigenous religion, bureaucratic policies of extermination, assimilation and racism, rape of the land - in other words, terrorism. Methods and policies may have changed over time, but intent did not.”
“If you live in the Americas or another colonized country, you are a direct beneficiary of this genocide and theft. Consider your forebearers, and ask what effect this has or should have on your own spirituality… …Peoples, including the church, live on stolen land. And initial relationships on the land were based on violence, a violence that still distorts those relationships.”
“All of creation is sacred, and there is a problem with one’s worldview when one is considered sacred and not the other.”
“The way of life demonstrated by Western peoples leads to alienation from the earth, hostility toward others, and estrangement from all of creation. It creates a false bubble…”
“…this is how you know you have shalom - how are the least of these doing?”
“Love includes respect for the other person’s dignity.”
“My Kiowa mother said it this way: ‘Before the White man came, we knew who God was. We knew God was the Creator. We knew God was powerful. We knew God was loving. We knew God was sacred. We didn’t quite know how much God loved us, because we didn’t know the story of Jesus.’ Then she looked at me and said, ‘But we were this close’ (holding her fingers apart an inch). ‘But when the missionaries came and gave us their theology, that made the gap as wide as the Grand Canyon.’”
“We need to lament together because that is part of becoming a community.”
The book is thought-provoking, inspiring and beautifully written. It is definitely one that I want to pick up and read again. I highly recommend it. In fact, I think it is absolutely necessary for people who occupy stolen land on Turtle Island and who choose to call themselves Christians to read it. It allows Truth to illuminate a worldview based on a fictional narrative that has been passed down through generations of believers and it is well past time to shine Light on the lies that have made the oppression of Indigenous peoples and the destruction of our planet possible. Truth brings freedom, including the freedom to heal.
July 31, 2022
Randy Woodley has written a fair and critical assessment as to how the Western Worldview of incorporating power has infiltrated our Christian Doctine. I realized how many of the the practices and common beliefs of Indigenous peoples are more Christ-centered than some of those promoted today in the modern Christian churches. Thus, his self proclamation of being a Christ follower, NOT a Christian. In today's world, the term "Christian" is being associated with so many negative connotations of racism, sexism, mysogenistic, etc. that many people are wondering if they even want to be called Christian any more. Christianity has become an exclusive, single-belief, white dominant, religion. Throwing people out for not worshipping a certain way, or not stating your beliefs in a certain way has become the norm....separation. Certain sins, especially those involving sex, being so much worse than other sins. Being a Jesus-follower rather than a Christian means including ALL, allowing a more free way of expressing belief. Because he is a "theologian", although he says that everyone is a theologian, and because he is a missiologist, he has 10 Missiological Imperatives". The difference in his is that he comes from a total respect of the culture in which he is spreading the Word of God. There is only one "mission" that I know of that does this, and that is Ethnos 360, who engages and adapts to cultures and their language and traditions throughout the world. But, he goes on to say that conversion is an instantaneous AND LIFELONG process. Thus, their conversion in not his business any longer unless they make it his business. That is between God and them. I think that differs from many of our traditional Christian "conversion" practices, some of which I have personally witnessed and have left the recipients completely "turned off" by Christianity altogether because their was something wrong with THEM...their hearts were not truly open to accepting Christ...bullying from Christian students whose statements to others that they would go to hell if they don't "accept Christ" or express belief in certain ways. It's been ugly and is seeming to get uglier in this country. Anyway, this book has a lot of value to turning to living as Jesus lived in a more holistic inclusionary way. I marked up more passages and underlined more sentences and wrote more notes in this book than I have in any other in a long long time.
May 24, 2022
Woodley challenges inherited notions of Christian theology and worldview and asks that majority, white church folks listen to the Indigenous worldview and perspective with open hearts and minds. He wants the white church to move beyond mere sympathy but into practical response and growing relationship with First Nations peoples. Of course, it is a very complex mess, but if we lean into the Shaloam of the Trinity, cant we too learn how to relate to each other (87, 95)?
Understanding other cultures can be hard to do when you think your version of faith is exceptional and with few flaws. Woodley asks the reader to look deeper, see the oppressive powers of colonialism and the wounds this has inflicted on Indigenous communities. It is painful but a necessary step for healing and then dream with him about what could be. It is a beautiful dream of the Kingdom he shares. And it is the discipleship of our time to listen and interact to voices like Woodley's.
"I call Native American religious reality 'epistemological orthopraxy,' where truth comes by understanding how others have lived. This is mainly taught through story. Through this understanding we learn how we are to live." 62
"The opposite of vulnerability is control, including the illegitimate use of power. The illegitimate use of power via White supremacy and religious cultural hegemony, especially as used against others structurally, is among the primary failures of Western colonizer Christianity." 104
Understanding other cultures can be hard to do when you think your version of faith is exceptional and with few flaws. Woodley asks the reader to look deeper, see the oppressive powers of colonialism and the wounds this has inflicted on Indigenous communities. It is painful but a necessary step for healing and then dream with him about what could be. It is a beautiful dream of the Kingdom he shares. And it is the discipleship of our time to listen and interact to voices like Woodley's.
"I call Native American religious reality 'epistemological orthopraxy,' where truth comes by understanding how others have lived. This is mainly taught through story. Through this understanding we learn how we are to live." 62
"The opposite of vulnerability is control, including the illegitimate use of power. The illegitimate use of power via White supremacy and religious cultural hegemony, especially as used against others structurally, is among the primary failures of Western colonizer Christianity." 104
January 10, 2025
An important topic and he makes some good points about Western hegemony and the value of an Indigenous perspective. However, his attitude towards the Bible is a bit too relativistic for my taste. Even though he is right that we should theologize from localities and contexts, he forgets that Jesus was also a Jew and that we should use that as a starting point.
Even though it is clear that White supremacy has hurt the Indigenous community enormously, his glorification of Indigenous and condemnation of Western values is a bit unnuanced and blunt.
The book also has an oral style, being a written version of lectures by the author. This fits well with his point about Indigenous orality and narrativity, but does not read very nicely.
Even though it is clear that White supremacy has hurt the Indigenous community enormously, his glorification of Indigenous and condemnation of Western values is a bit unnuanced and blunt.
The book also has an oral style, being a written version of lectures by the author. This fits well with his point about Indigenous orality and narrativity, but does not read very nicely.
June 8, 2022
This book is true. It’s nice to finally read something true for once.
April 14, 2024
Incredible. Just read it.
May 22, 2024
Sehr interessanter Read, nicht nur dem Inhalt nach. Vor allem eine spannende Perspektive auf Bibelhermeneutik.
March 2, 2025
A very interesting read (listen). Much more here to ponder.
July 5, 2022
Wonderfully challenging! Clear, engaging, even stirring. There is so much to consider, reflect on, and wrestle with in this short book.
May 14, 2022
Wow. If you want to harshly challenge your theology, hate white people and blame colonial era “christians” for the destruction of the indigenous world, this book is for you. I see holes in his theology that he does not address. Surprised that it is part of Christian Audio Books. Though it did have some thought provoking ideas and good indigenous stories. Don’t be afraid to read challenging stuff.
June 1, 2022
My only complaint is that this book wasn't longer! Randy Woodley is a humble, honest, winsome theological voice. He shares his critique of our inherited Western, colonial worldviews, including Christian theologies. And he advocates for indigenous theology and thinking as a source of wisdom for us all.
Some of the many helpful insights and lines I want to hold onto:
-The story of the proud terrapin (box turtle) singing itself into healing after its fall, breaking into 13 pieces and learning how to walk more humbly. This is a metaphor for the Western colonial story and the western worldview generally. "It has taken up too much space." (p. 20)
-Hospitality vs. subjugation - very different cultural and religious mindsets. The former more frequently emblematic of indigenous cultures, the latter of colonial Christian culture. (32-33) Very ugly quotations from William Bradford and Cotton Mather on violent subjugation interpreted by them as God's will. (33-34)
-Listening, Lamenting, Memorializing as calls of white people. "What White Western folks must do both structurally and individually, is to heal the relationships between themselves, Creator, the land, and the local Indigenous peoples. It starts with awareness; it is exactly what you are doing in reading this." (42) (Later, Woodley talks about the value of connecting with one's own indigenous spirituality, learning joy and humility and connection there - shedding colonial sprawl.)
-"If we take the whole of the religion and we study it honestly, we understand that Christianity basically married empire with the Emperor Constantine and has never been able to separate itself from empire ever since. So it doesn't mean that Christians can't follow Jesus, but I say it this way: you can be a Christian and follow Jesus, but it's very difficult." (44-45)
-Insights from John Mohawk and his book Utopian Legacies. "Utopianism almost always ends up deciding that the ends justify the means. Anything can be done, and has been done, to justify the ends in utopian societies. The idea being that if you believe strongly enough, then you'll do what you feel is necessary. Colonization is a result of utopianism in that colonization brings rootless urbanization. Rootless urbanization has no consciousness of specific place. That results in universalizing theologies and ideas and philosophies." (60)
-"Colonial religion, according to the Western mind, brings future hope. The promises of Western Christianity include our salvation, development, security, and civilization. But what is actually delivered to Indigenous peoples is imbalance, oppression, violence, and destruction." (65)
Conquering mindset (according to Arensberg and Niehoff): universe is mechanistic, humankind is master, humankind different from all other life.
-"When Jesus formed the called out ones, the ekklesia, it was about forming alternative communities, not about calling out a bunch of individuals." (83)
-"Comparing the characteristics of a Wester worldview, particularly that of the United States, with the characteristics of an American Indigenous worldview, is astonishing. The Western worldview is physically dualistic, morally dualistic, essentially spiritual, religiously intolerant, individualistic, extrinsically categorical, hierarchical, competitive, greed based, utopian, White supremacist, anthropocentric, triumphalist, and patriarchal. In the Western worldview, humor is reserved for the nonspiritual, words are not binding and people must work in order just to work. The characteristics of an American Indigenous worldview are much different: physically and morally holistic, a very tangible spirituality, egalitarian, peace seeking, cooperative, purposeful and meaningful work, a natural interconnectedness to all creation hospitality, and generosity. In the American Indigenous worldview, life is governed by harmony, tolerance in community is essential, humor is sacred and necessary, consensus gives dignity, diversity gives strength, and words have primorial power and are not used lightly." (98)
"I believe the Creator to be the most vulnerable being who exists. If God is love, and love means being vulnerable, then God must represent the essence of vulnerability. The incarnation of Jesus expressed Great Mystery's vulnerability" (103)
-On pgs. 108-109, ten elements of humble, devout missiological imperatives.
-"I think letting go of that control is part o the healing. To say that I don't need to be afraid. I don't have to worry about it!" (124)
Some of the many helpful insights and lines I want to hold onto:
-The story of the proud terrapin (box turtle) singing itself into healing after its fall, breaking into 13 pieces and learning how to walk more humbly. This is a metaphor for the Western colonial story and the western worldview generally. "It has taken up too much space." (p. 20)
-Hospitality vs. subjugation - very different cultural and religious mindsets. The former more frequently emblematic of indigenous cultures, the latter of colonial Christian culture. (32-33) Very ugly quotations from William Bradford and Cotton Mather on violent subjugation interpreted by them as God's will. (33-34)
-Listening, Lamenting, Memorializing as calls of white people. "What White Western folks must do both structurally and individually, is to heal the relationships between themselves, Creator, the land, and the local Indigenous peoples. It starts with awareness; it is exactly what you are doing in reading this." (42) (Later, Woodley talks about the value of connecting with one's own indigenous spirituality, learning joy and humility and connection there - shedding colonial sprawl.)
-"If we take the whole of the religion and we study it honestly, we understand that Christianity basically married empire with the Emperor Constantine and has never been able to separate itself from empire ever since. So it doesn't mean that Christians can't follow Jesus, but I say it this way: you can be a Christian and follow Jesus, but it's very difficult." (44-45)
-Insights from John Mohawk and his book Utopian Legacies. "Utopianism almost always ends up deciding that the ends justify the means. Anything can be done, and has been done, to justify the ends in utopian societies. The idea being that if you believe strongly enough, then you'll do what you feel is necessary. Colonization is a result of utopianism in that colonization brings rootless urbanization. Rootless urbanization has no consciousness of specific place. That results in universalizing theologies and ideas and philosophies." (60)
-"Colonial religion, according to the Western mind, brings future hope. The promises of Western Christianity include our salvation, development, security, and civilization. But what is actually delivered to Indigenous peoples is imbalance, oppression, violence, and destruction." (65)
Conquering mindset (according to Arensberg and Niehoff): universe is mechanistic, humankind is master, humankind different from all other life.
-"When Jesus formed the called out ones, the ekklesia, it was about forming alternative communities, not about calling out a bunch of individuals." (83)
-"Comparing the characteristics of a Wester worldview, particularly that of the United States, with the characteristics of an American Indigenous worldview, is astonishing. The Western worldview is physically dualistic, morally dualistic, essentially spiritual, religiously intolerant, individualistic, extrinsically categorical, hierarchical, competitive, greed based, utopian, White supremacist, anthropocentric, triumphalist, and patriarchal. In the Western worldview, humor is reserved for the nonspiritual, words are not binding and people must work in order just to work. The characteristics of an American Indigenous worldview are much different: physically and morally holistic, a very tangible spirituality, egalitarian, peace seeking, cooperative, purposeful and meaningful work, a natural interconnectedness to all creation hospitality, and generosity. In the American Indigenous worldview, life is governed by harmony, tolerance in community is essential, humor is sacred and necessary, consensus gives dignity, diversity gives strength, and words have primorial power and are not used lightly." (98)
"I believe the Creator to be the most vulnerable being who exists. If God is love, and love means being vulnerable, then God must represent the essence of vulnerability. The incarnation of Jesus expressed Great Mystery's vulnerability" (103)
-On pgs. 108-109, ten elements of humble, devout missiological imperatives.
-"I think letting go of that control is part o the healing. To say that I don't need to be afraid. I don't have to worry about it!" (124)
July 14, 2023
In this book, Dr. Randy Woodley shares his vision of healing for the brokenness in a Church and a world ruled by a worldview that draws boundaries between humanity and the rest of the community of creation. He highlights the conflict between the Western and Indigenous Worldviews, and the imbalance and brokenness built into the Western way of being. In his vision for restoration and healing, he describes what he calls the Harmony Way as a framework that could lead the dominant, broken culture to healing through submission to Indigenous teaching.
Dr. Woodley shares a story of Terrapin and the Wolves that illustrates for him how the Western Worldview impacts all those under its influence. He argues that it takes up too much space, insists on having its way in everything, and seeks to assimilate everyone into itself. He goes on to argue that this toxic and abusive existence is built on a myth of Western exceptionalism rooted in racism and white superiority. Another key point of the Western Worldview is an epistemology of orthodoxy. Knowledge is shared and passed on through correct belief and philosophy. He argues that this focus on right belief disregards behavior and action entirely, meaning that belief has no significant impact on action. One of the effects of this is the doctrines and beliefs that legitimize expansion, genocide, war, and empire in the service of building towards a utopia because the ends justify the means regardless of how much the means contradict one’s stated beliefs.
Randy contrasts the Western Worldview with the Indigenous Worldview, arguing that where we find conflict and division in the West, we find harmony and wholeness in Indigenous teachings. He uses a Cherokee story about how disease came to the people to demonstrate the cultural knowledge that all things are interconnected and depend on one another. He explains that this vision of the harmony of creation that runs counter to so much of the dominant Worldview can be found throughout Indigenous cultures. It should be noted that he does not present the Indigenous Worldview as a monolith of thought, but as a diversity of cultures and beliefs that share in a framework of principles that he describes as the Harmony Way.
Dr. Woodley sets the stage for his introduction of the Harmony Way by giving a brief description of how he collected the data, and the elders he spoke with to develop this description of the Indigenous Worldview as part of his doctoral dissertation. Following this work he summarized what he was given in a collection of ten values that he calls the Harmony Way: tangible spirituality, lives governed by harmony, community as essential, humor as sacred and necessary, cooperation and communality, oral communication and tradition, present and past time orientation, open work ethic, great hospitality and generosity, and natural connectedness to all creation. Each of these values could be written about in themselves, but the way Randy presents them emphasizes how important it is that they exist together.
Randy finishes his book with a message of hope for healing, what he calls “Mending the Hoop.” He says this will require systemic change, and work done at the very core of the structure of Western society. He cautions against half hearted and meaningless gestures of reconciliation, urging an acceptance of the values of the Harmony Way, and humility in learning how to follow the teachings of the Indigenous Worldview.
This book resonated with my own practice of Christianity, and the Harmony Way speaks deeply to my theology of Creation. When we stop thinking of ourselves being created in the Image of God as being a position of power and dominion over the rest of creation; and instead see that the Imago Dei means we are created in the image of a God that exists as relationship, three in one, in relationship with each other and the world they have created; then we can see our created purpose as being in relationship with one another and the rest of the created world as well. In this theology, a worldview that values harmony and diversity and does not dominate or assimilate resonates as truth; and calls us to valuing right practice over right belief.
I pray that the Church can be open to the Harmony Way, so that moving toward reconciliation can be authentic and not merely empty words without action.
Dr. Woodley shares a story of Terrapin and the Wolves that illustrates for him how the Western Worldview impacts all those under its influence. He argues that it takes up too much space, insists on having its way in everything, and seeks to assimilate everyone into itself. He goes on to argue that this toxic and abusive existence is built on a myth of Western exceptionalism rooted in racism and white superiority. Another key point of the Western Worldview is an epistemology of orthodoxy. Knowledge is shared and passed on through correct belief and philosophy. He argues that this focus on right belief disregards behavior and action entirely, meaning that belief has no significant impact on action. One of the effects of this is the doctrines and beliefs that legitimize expansion, genocide, war, and empire in the service of building towards a utopia because the ends justify the means regardless of how much the means contradict one’s stated beliefs.
Randy contrasts the Western Worldview with the Indigenous Worldview, arguing that where we find conflict and division in the West, we find harmony and wholeness in Indigenous teachings. He uses a Cherokee story about how disease came to the people to demonstrate the cultural knowledge that all things are interconnected and depend on one another. He explains that this vision of the harmony of creation that runs counter to so much of the dominant Worldview can be found throughout Indigenous cultures. It should be noted that he does not present the Indigenous Worldview as a monolith of thought, but as a diversity of cultures and beliefs that share in a framework of principles that he describes as the Harmony Way.
Dr. Woodley sets the stage for his introduction of the Harmony Way by giving a brief description of how he collected the data, and the elders he spoke with to develop this description of the Indigenous Worldview as part of his doctoral dissertation. Following this work he summarized what he was given in a collection of ten values that he calls the Harmony Way: tangible spirituality, lives governed by harmony, community as essential, humor as sacred and necessary, cooperation and communality, oral communication and tradition, present and past time orientation, open work ethic, great hospitality and generosity, and natural connectedness to all creation. Each of these values could be written about in themselves, but the way Randy presents them emphasizes how important it is that they exist together.
Randy finishes his book with a message of hope for healing, what he calls “Mending the Hoop.” He says this will require systemic change, and work done at the very core of the structure of Western society. He cautions against half hearted and meaningless gestures of reconciliation, urging an acceptance of the values of the Harmony Way, and humility in learning how to follow the teachings of the Indigenous Worldview.
This book resonated with my own practice of Christianity, and the Harmony Way speaks deeply to my theology of Creation. When we stop thinking of ourselves being created in the Image of God as being a position of power and dominion over the rest of creation; and instead see that the Imago Dei means we are created in the image of a God that exists as relationship, three in one, in relationship with each other and the world they have created; then we can see our created purpose as being in relationship with one another and the rest of the created world as well. In this theology, a worldview that values harmony and diversity and does not dominate or assimilate resonates as truth; and calls us to valuing right practice over right belief.
I pray that the Church can be open to the Harmony Way, so that moving toward reconciliation can be authentic and not merely empty words without action.
June 26, 2022
All theology is contextual whether we recognize it or not. As a Euro-American Protestant Christian, I bring a certain context or background to my theology. The theologians who have helped form me are largely European, and especially German (Barth, Bonhoeffer, Moltmann). Over time I've come to realize that the world is a lot larger than European (read white). Unfortunately, as Christianity spread across the world too often missionaries equated the gospel with European or American culture. That has led to horrific results as cultures have been destroyed and people exterminated in the name of Jesus. So, it's important that we listen to the largely unheard voices, many of whom have suffered under a colonialist version of Christianity.
Randy Woodley is a Native American missiologist/theologian. He teaches at Portland Seminary in the areas of faith and culture. In this particular book, he asks us to consider the differences between an indigenous worldview and a western worldview and how that influences the way we do theology or envision God and each other. The book at hand is based on the Harward Lectures hosted by Acadia Divinity School in Nova Scotia. The lectures are accompanied by an interview/conversation that further develops the ideas present in the lectures.
For those who are not familiar with an indigenous/Native American vision of Christianity, Woodley offers us a helpful introduction. He contrasts the propositional, linear, vision that undergirds much western theology, with an indigenous theology that is rooted in stories. He's concerned here with a western worldview rooted in Plato's dualistic distinction between spirit and material worlds. For the indigenous, there is no separation, and thus truth is conveyed not in doctrines but in stories. The concern for the indigenous people is not on whether the story is factual (a very Enlightenment view) but the truth inherent in the story.
Having recently been introduced to a new translation of the New Testament that seeks to reflect a Native American worldview, it is interesting that Woodley isn't sure that a written translation is useful for Indigenous folk, who find that a more oral presentation is better and more trustworthy. The focus on narrative is a helpful corrective, even if my western worldview wants a more ordered, linear, presentation.
While he focuses on the contrast between worldviews, he is deeply concerned about the way in which western perspectives have affected the lives of Indigenous folk, not only in North America but elsewhere. One of the words he has for those of us who are white is that we need to both recognize that we have an indigenous foundation and that we can benefit from acknowledging it and building on it so as to better understand the challenges faced by those who have been colonized.
The book should prove to be a challenge for white Christians, but we need to be challenged so that we can experience the faith in ways that are egalitarian and supportive of the common good. For a deeply polarized world, that is important. So, we can be thankful for Woodley's contribution.
Randy Woodley is a Native American missiologist/theologian. He teaches at Portland Seminary in the areas of faith and culture. In this particular book, he asks us to consider the differences between an indigenous worldview and a western worldview and how that influences the way we do theology or envision God and each other. The book at hand is based on the Harward Lectures hosted by Acadia Divinity School in Nova Scotia. The lectures are accompanied by an interview/conversation that further develops the ideas present in the lectures.
For those who are not familiar with an indigenous/Native American vision of Christianity, Woodley offers us a helpful introduction. He contrasts the propositional, linear, vision that undergirds much western theology, with an indigenous theology that is rooted in stories. He's concerned here with a western worldview rooted in Plato's dualistic distinction between spirit and material worlds. For the indigenous, there is no separation, and thus truth is conveyed not in doctrines but in stories. The concern for the indigenous people is not on whether the story is factual (a very Enlightenment view) but the truth inherent in the story.
Having recently been introduced to a new translation of the New Testament that seeks to reflect a Native American worldview, it is interesting that Woodley isn't sure that a written translation is useful for Indigenous folk, who find that a more oral presentation is better and more trustworthy. The focus on narrative is a helpful corrective, even if my western worldview wants a more ordered, linear, presentation.
While he focuses on the contrast between worldviews, he is deeply concerned about the way in which western perspectives have affected the lives of Indigenous folk, not only in North America but elsewhere. One of the words he has for those of us who are white is that we need to both recognize that we have an indigenous foundation and that we can benefit from acknowledging it and building on it so as to better understand the challenges faced by those who have been colonized.
The book should prove to be a challenge for white Christians, but we need to be challenged so that we can experience the faith in ways that are egalitarian and supportive of the common good. For a deeply polarized world, that is important. So, we can be thankful for Woodley's contribution.
This entire review has been hidden because of spoilers.
April 12, 2022
Several years ago I learned that religions, all religions, got their start in Genesis 1:1, “In the beginning God created the heavens and the earth.” From this simple beginning all religious movements had their beginning. Thus, I am not surprised that we find remnant. Robert Woodley takes the stories handed down through Indian Culture to share their understanding God and His Creation, in much the same way that Jesus used Parables to share truth with his followers.
I was first drawn to the work of Dr. Woodley after noting his affiliation with George Fox College and Portland Seminary in Oregon. I was further drawn to this book when I found Dr. Woodley earned his PhD through Asbury Seminary, Wilmore KY. I felt less comfortable with the author's attempt to merge his Christian faith with his Native American background, though I appreciated his attempts to do so.
The book is a compilation of the 2019 Hayward Lectures made at Acadia Divinity College in 2019. The written lecture series is composed of three lectures and a set of interview questions following the lecture itself. Though I do not agree with all that I read, I did find the book readable and understandable. Writing as a Native American, this reader gains insight into an unfamiliar culture that has shaped much of American history - for that he is grateful. I recommend the book to pastors and others who work regularly within the indigenous population of the North American continent. I give the book four stars.
______________
This review is based on a free electronic copy provided by the publisher for the purpose of creating this review. The opinions expressed are mine alone.
I was first drawn to the work of Dr. Woodley after noting his affiliation with George Fox College and Portland Seminary in Oregon. I was further drawn to this book when I found Dr. Woodley earned his PhD through Asbury Seminary, Wilmore KY. I felt less comfortable with the author's attempt to merge his Christian faith with his Native American background, though I appreciated his attempts to do so.
The book is a compilation of the 2019 Hayward Lectures made at Acadia Divinity College in 2019. The written lecture series is composed of three lectures and a set of interview questions following the lecture itself. Though I do not agree with all that I read, I did find the book readable and understandable. Writing as a Native American, this reader gains insight into an unfamiliar culture that has shaped much of American history - for that he is grateful. I recommend the book to pastors and others who work regularly within the indigenous population of the North American continent. I give the book four stars.
______________
This review is based on a free electronic copy provided by the publisher for the purpose of creating this review. The opinions expressed are mine alone.
October 18, 2024
I came across Woodley's book comparing the concept of shalom and what he has described as "the harmony way," an indigenous principle of balance and wellbeing that encompasses not just humans but animals and the whole of creation.
Since then I have read several of Woodley's books and listened to him on a few podcasts.
That's how I learned about this book with a very academic title. And that very academic title is why I was very slow in picking up the book.
The book is actually a transcription of several lectures given to a seminary in Canada, so it's fairly conversational, filled with Cherokee stories and comparisons between Indigenous values and those of the Western world.
He had me when he began the book with a preface in which he lays out his philosophy of teaching, students and teachers are co-learners, collaborative learners, positionally equal, learning from each other. This concept resonates with me; it's what I try to create in my classrooms, and I wanted to know more. I thought, maybe I would share that concept with my students.
And then he started talking about the role of storytelling in Indigenous spirituality, in Indigenous culture. At that point, I was hooked, and I've been reading a little bit every day.
Sometimes this is a hard read, mostly because the history of the US and Indigenous people is pretty brutal. (Understatement.)
But Woodley's mission is not condemnation; rather, his work is a journey to Eloheh (ay-luh-HAY), to wholeness, harmony, balance for all creation.
I enjoyed this, and now I'm reading Journey to Eloheh, written by Woodley and his wife. It's less academic, but equally good. I recommend both books.
Since then I have read several of Woodley's books and listened to him on a few podcasts.
That's how I learned about this book with a very academic title. And that very academic title is why I was very slow in picking up the book.
The book is actually a transcription of several lectures given to a seminary in Canada, so it's fairly conversational, filled with Cherokee stories and comparisons between Indigenous values and those of the Western world.
He had me when he began the book with a preface in which he lays out his philosophy of teaching, students and teachers are co-learners, collaborative learners, positionally equal, learning from each other. This concept resonates with me; it's what I try to create in my classrooms, and I wanted to know more. I thought, maybe I would share that concept with my students.
And then he started talking about the role of storytelling in Indigenous spirituality, in Indigenous culture. At that point, I was hooked, and I've been reading a little bit every day.
Sometimes this is a hard read, mostly because the history of the US and Indigenous people is pretty brutal. (Understatement.)
But Woodley's mission is not condemnation; rather, his work is a journey to Eloheh (ay-luh-HAY), to wholeness, harmony, balance for all creation.
I enjoyed this, and now I'm reading Journey to Eloheh, written by Woodley and his wife. It's less academic, but equally good. I recommend both books.
March 3, 2025
Our church book group finished this book Thursday: “Indigenous Theology and the Western Worldview: A Decolonized Approach to Christian Doctrine” (2022), by Randy S. Woodley.
Woodley, a Cherokee scholar and theologian, critiques colonial Christianity’s disconnect from land, relationality, and holistic ways of knowing. He presents an indigenous theology rooted in harmony, reciprocity, and justice, emphasizing the importance of decolonizing theological thought.
The book is accessible, weaving personal experience, indigenous wisdom, and biblical insights into a vision of faith that is communal and earth-honoring. Woodley calls for the church to embrace indigenous values of sustainability and mutual care, which he sees as both urgent and transformative.
For those seeking a theology that resists empire and embraces interconnectedness, Indigenous Theology is an essential read. It challenges readers to rethink their assumptions about God, land, and the gospel, offering a path toward a more just and reconciled faith.
Woodley, a Cherokee scholar and theologian, critiques colonial Christianity’s disconnect from land, relationality, and holistic ways of knowing. He presents an indigenous theology rooted in harmony, reciprocity, and justice, emphasizing the importance of decolonizing theological thought.
The book is accessible, weaving personal experience, indigenous wisdom, and biblical insights into a vision of faith that is communal and earth-honoring. Woodley calls for the church to embrace indigenous values of sustainability and mutual care, which he sees as both urgent and transformative.
For those seeking a theology that resists empire and embraces interconnectedness, Indigenous Theology is an essential read. It challenges readers to rethink their assumptions about God, land, and the gospel, offering a path toward a more just and reconciled faith.
January 18, 2023
I’m doing thesis research and was looking for something more concrete, maybe a survey or history, of indigenous theology that covered specifics like community or love (which feel sporadically or briefly mentioned). While the author spent one chapter speaking and a couple interview questions on topics like creation, soteriology, and storytelling, it sort of feels like a jumble of conversations mushed together. I did appreciate some of the larger stories and key takeaways like the 10 common themes or discussion of land theology, but overall I found myself trying to make sense of the short chapters. I also did expect a greater conversation between indigenous theology and Christianity, which I feel was skewed slightly because of the authors affinity and identity to both. But part of that biographical aspect allowed for great insights and unique perspectives, such as the authors belief on pathways to Jesus. I just wish there was more or something with extra explanation.
April 8, 2023
My favorite part was the second chapter that compared worldviews. There is no denying that I have a Western worldview (indicated in part by liking the list in this chapter more than the stories) as it went into more detail than the "collectivist v. individualist" distinctions.
There were also bits in the 3rd chapter that I found helpful for some of my current cross-cultural work.
I want to explore further the idea of land-anchored theology rather than universal theology (I can't explain better at this point, which is why I need to explore further).
At times I found myself saying, "But not all Christians..." or "Yes, but just because they're not Western doesn't mean they're intrinsically right..." which is in an indicator that to look more deeply at my own biases and to listen better.
So I'll read it again, explore a few books and authors he referenced, and try to keep learning and unlearning so I can better serve wherever I am, but especially where I am now.
There were also bits in the 3rd chapter that I found helpful for some of my current cross-cultural work.
I want to explore further the idea of land-anchored theology rather than universal theology (I can't explain better at this point, which is why I need to explore further).
At times I found myself saying, "But not all Christians..." or "Yes, but just because they're not Western doesn't mean they're intrinsically right..." which is in an indicator that to look more deeply at my own biases and to listen better.
So I'll read it again, explore a few books and authors he referenced, and try to keep learning and unlearning so I can better serve wherever I am, but especially where I am now.
December 8, 2022
An Indigenous Christian considers how Indigenous perspectives can enhance understanding and push back against many prevailing aspects of the Western dominance.
The author lives as an Indigenous man in Western society, and is not uniformly against all things Western. He can see the benefits sometimes in categorization and specialization and the Western approach to knowledge and insight.
Yet the author perceptively critiques and challenges the Western approach to land, property, and people, and also points out the limitations to categorizations. He explains well many of the Indigenous theological and practical emphases and how they bear their own effective witness to what God has accomplished in Jesus.
A highly recommended work for those steeped in Western perspectives to broaden their horizons.
**--galley received as part of early review program
The author lives as an Indigenous man in Western society, and is not uniformly against all things Western. He can see the benefits sometimes in categorization and specialization and the Western approach to knowledge and insight.
Yet the author perceptively critiques and challenges the Western approach to land, property, and people, and also points out the limitations to categorizations. He explains well many of the Indigenous theological and practical emphases and how they bear their own effective witness to what God has accomplished in Jesus.
A highly recommended work for those steeped in Western perspectives to broaden their horizons.
**--galley received as part of early review program
May 9, 2024
EVERYONE SHOULD READ THIS, I mean especially Christians. I love how it showed the importance of story, humor, connection to stewarding nature and the indigenous worldview and how it’s important in knowing how to treat the land you live on and theoretically reading-listening to the scriptures. I like how he says the obvious that not even the early church was reading the scriptures but Christ makes himself known and they orally passed the stories.
I love the values that connect with the Bible in many indigenous cultures and how that can be reclaimed despite the horror of Christian colonialism. I love how he suggest being in nature to understand it and that we have something to learn from nature but that we also can help it as well. There was so much I’d forgotten and I need to read it again.
I love the values that connect with the Bible in many indigenous cultures and how that can be reclaimed despite the horror of Christian colonialism. I love how he suggest being in nature to understand it and that we have something to learn from nature but that we also can help it as well. There was so much I’d forgotten and I need to read it again.
February 2, 2025
For a liminal time
I so appreciate Randy's sharings in this book. I was born into a Catholic tradition, grew as an adult in a fundamental, evangelical tradition, and now for the last 5-10 years in my 50s and 60s, have found myself deconstructing my religious experiences. As a gay man who also came out during this time, I've been hesitant (at best) at the thought of reconstructing anything that looks anything like my past. Randy's take on an indigenous theology is the first glimpse that there might be a remnant of religion worth building on. The concept of harmony has always hummed within me. The idea that there might be a creator or comforter in the universe dulls the spikes of chaos. This book gives me hope of community, belonging, and a love that nurtures and helps all to flourish.
I so appreciate Randy's sharings in this book. I was born into a Catholic tradition, grew as an adult in a fundamental, evangelical tradition, and now for the last 5-10 years in my 50s and 60s, have found myself deconstructing my religious experiences. As a gay man who also came out during this time, I've been hesitant (at best) at the thought of reconstructing anything that looks anything like my past. Randy's take on an indigenous theology is the first glimpse that there might be a remnant of religion worth building on. The concept of harmony has always hummed within me. The idea that there might be a creator or comforter in the universe dulls the spikes of chaos. This book gives me hope of community, belonging, and a love that nurtures and helps all to flourish.
March 11, 2025
Enjoyed the writing. At the end of the day, I fundamentally disagreed with what he's getting at. This was made increasingly clear in his comments on original sin as well as his comments at the end both about the resurrection of our Lord and panentheism. Ultimately, I think his case was self refuting (If everything's intentionally and purposely part of this system, wouldn't that include the west with all of its brutality?) I think he engaged in a lot of the binary thinking he critiques. I think the history he cited was very selective. And I think he fell into the syncretism that—to his credit—he sought to avoid. I really wanted to like this book and I do think there can be value in this kind of project. But I wonder if some of the magic of the enlightenment (which is also not without its faults) is that it does actually operate on some intrinsically Christian premises?
April 16, 2023
Thought provoking read as Woodley shares how many indigeneous groups interpret scripture. The power of stories, ties to the land and creation, and a refusal to separate our physical and spiritual selves seems to be key, at least if I understood him correctly. As Woodley points out, much of this is different from the rationalism and the scientific method we are steeped in Western culture. In addition too many of us have been separated from our ties to the land and a connection to place.
January 7, 2024
Cherokee scholar Randy Woodley on Indigenous theology through conversation and stories. This could've made an excellent article, especially the section on missiology, but because it's taken from multiple sources it feels repetitive and too long. I disagree with some of the theology and agree with probably all of the critical theory (and recognize that my distinction between those is Woodley's central issue).
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