Rodríguez, Racism and God-Talk: A Latino/a Perspective (New York:
New York University Press, 2008), 71, who draws in turn from the work
of Afro-Cuban scholar Fernando Ortiz.- The following expands on previously published work particularly in think-
ing about hermeneutic; see my essays: “The Future of Evangelical
Theology: Asian and Asian American Interrogations,” The Asia Journal of
Theology 21:2 (October 2007): 371–397; “Whither Asian American
Evangelical Theology? What Asian? Which American? Whose Evangelion ?”
Evangelical Review of Theology 32:1 (2008): 22–37; “Asian American
Evangelical Theology,” in Global Theology in Evangelical Perspective:
Exploring the Contextual Nature of Theology and Mission , ed. Jeffrey
Greenman and Gene L. Green (Downers Grove: InterVarsity Press, 2012),
195–209; and “Asian American Historicity: The Problem and Promise of
Evangelical Theology,” SANACS Journal [ Society of Asian North American
Christian Studies Journal ] 4 (2012–2013): 29–48. - For starters, see John C. England, et al., eds., Asian Christian Theologies:
A Research Guide to Authors, Movements, and Sources , 3 vols. (Maryknoll:
Orbis, and Delhi: ISPCK/Claretian Publishers, 2002); cf. my review of
this multi-volume work in Evangelical Review of Theology 29:4 (2005):
372–374. - There are thus, for example, Native, African American, and Latino/a the-
ologies, not to mention arguments for Jonathan Edwards as America’s
theologian (Robert Jenson, Gerald McDermott, and Mark Noll, among
others), for the philosophical pragmatists as inspiring to an inculturated
North American theology (Donald Gelpi), or for Douglas John Hall’s
Canadian project as representative of a more inclusive North American
hemisphere. - Even this sidesteps the heated debate in Pentecostal studies about whether
the origins of this modern movement are America-centric (according to
the Azusa Street thesis) or global (originating in multiple locations around
the world in the fi rst decade of the twentieth century without explicit links
connecting these various sites). I tend to favor the latter hypothesis, par-
ticularly in light of its theological and hermeneutical implications (to be
extrapolated in the next section below), although I also grant the preemi-
nent role to Azusa Street as a central node in the emerging Pentecostal
network after 1906. From this latter angle, Allan Anderson’s Spreading
Fires: The Missionary Nature of Early Pentecostalism (London: SCM Press,
2007) is as fair a proposal as any other. - See Yong, “Global Renewal Christianity and World Christianity: Treks,
Trends, and Trajectories,” in World Christianity: Perspectives and Insight—
Essays in Honor of Peter C. Phan , ed. Jonathan Y. Tan and Anh Q. Tran, SJ
(Maryknoll: Orbis Books, 2016), 48–65, and “Poured Out on All Flesh:
192 A. YONG