Intercultural theology intends to engage in dialogue with theological expressions from different parts of the Global Church, but often works with western assumptions about what dialogue partners and texts are considered academically credible and what the proper focus of the academic study of such voices should be. This article argues, first, that intercultural theology can only move beyond the western dominance of its own discourse and become truly intercultural if it takes into account the theological voices that are expressed in non-academic texts, oral traditions, and practices; second, that intercultural theology can only engage in true dialogue and truly theological dialogue if it becomes a three-way conversation characterised by joint attention to God as He has revealed Himself in the canonical Scriptures as the object — or subject — that brings the conversation partners together.
Ustorf‘Cultural Origins’17-18; cf. for the related influence of postmodernism Anton W.J. Houtepen ‘Intercultural Theology: A Postmodern Ecumenical Mission’ in: Martha T. Frederiks Meindert Dijkstra and Anton W.J. Houtepen (eds.) Towards an Intercultural Theology: Essays in Honour of Jan A.B. Jongeneel Zoetermeer: Meinema 2003 30-31.
David Bradnick‘Postcolonial Theology’The Encyclopedia of Christian CivilizationOxford: Blackwell Publishing Ltd 2012 1850-1851; see for an example Pui-lan Kwok ‘Unbinding Our Feet: Saving Brown Women and Feminist Religious Discourse’ in: Laura E. Donaldson and Pui-lan Kwok (eds.) Postcolonialism Feminism and Religious Discourse New York: Routledge 2002 62-81.