Titles

How can qualitative research methods be a tool for social change? Echoing the 'scandal of particularity' at the heart of the Christian tradition, theologians and ethicists involved in ethnographic research draw on the particular to seek out answers to core questions of their discipline.

This new edition features a dynamic selection of nuanced and provocative voices in this area of ethics and theology, showing how, in the past decade, the kinds of qualitative methodologies employed have become more varied and sophisticated. The leading and emerging scholars featured in this book have much to share how they approach this kind of work, what they are learning in the process, and what sorts of change is possible as a result. This volume also pays tribute to the life and work of a pathbreaker in qualitative methods for the sake of theological imagination and social change, the Rev. Dr. Melissa D. Browning (1977-2021).

The Sanctuary Movement of the 1980s was a movement led by white religious liberals that housed Central Americans fleeing dictatorships supported by the United States government, giving them a platform to speak about the situation in their countries of origin.

This book focuses on the movement's whiteness by centering the voices of recipients of sanctuary and taking their critiques seriously. The result is an account of the movement that takes seriously the agential limitations of sanctuary and the struggles for agency by recipients.

Using interviews with participants in the movement as well auto-ethnographic research as the white pastor of a church in the New Sanctuary Movement, this book situates the sanctuary as site for theological reflection on some of the most pressing issues facing the Church today – the possibilities of testimony, the Holy Spirit, ecclesiology, and mercy. In doing so, it proposes a new theoretical framework for thinking about practice by introducing readers to Judith Butler's theories of subjectivation and arguing for ethnographically engaged theology that is able to think beyond virtue and excellence towards an understanding of fugitivity.

Using ethnographic research, The Work of Inclusion brings the standpoints of people with intellectual disabilities to the forefront of the theological conversation around disability, inclusion, grace, and sin.

In a world shaped by interdependency, developing a theological attunement to intellectual disability helps us to understand that human agency is both enabled by and limited by dependency relationships. Only by recognizing the kinds of complex layers of agency seen in this ethnographic study can Christian ethics more broadly address the place of hope, grace, and resistance against structures of sin and injustice.

Imitating Christ in Magwi: An Anthropological Theology achieves two things. First, focusing on indigenous Roman Catholics in northern Uganda and South Sudan, it is a detailed ethnography of how a community sustains hope in the midst of one of the most brutal wars in recent memory, that between the Ugandan government and the rebel Lord's Resistance Army. Whitmore finds that the belief that the spirit of Jesus Christ can enter into a person through such devotions as the Adoration of the Eucharist gave people the wherewithal to carry out striking works of mercy during the conflict, and, like Jesus of Nazareth, to risk their lives in the process. Traditional devotion leveraged radical witness.

Second, Gospel Mimesis is a call for theology itself to be a practice of imitating Christ. Such practice requires both living among people on the far margins of society – Whitmore carried out his fieldwork in Internally Displaced Persons camps – and articulating a theology that foregrounds the daily, if extraordinary, lives of people. Here, ethnography is not an add-on to theological concepts; rather, ethnography is a way of doing theology, and includes what anthropologists call “thick description” of lives of faith. Unlike theology that draws only upon abstract concepts, what Whitmore calls “anthropological theology” is consonant with the fact that God did indeed become human. It may well involve risk to one's own life – Whitmore had to leave Uganda for three years after writing an article critical of the President – but that is what imitatio Christi sometimes requires.