This first volume of a groundbreaking three-part series explores orality as a vital framework for communication, learning, and ministry in today’s world. It immerses readers in a grand narrative through the perspective of a fellow traveler on a journey of discovery, modeling orality not only as a subject but also as an experience. Drawing from anthropology, missiology, theology, performance studies, and education, the authors offer practical insights for engaging with high-orality-reliant communities. With contributions from leading scholars and practitioners, this volume presents a rich, interdisciplinary perspective, inviting readers to rethink communication and embrace orality as a pathway for transformative teaching and cross-cultural ministry.

This article explores how western theology continues to influence the Philippine church by focusing mainly the fields of theological education and evangelism. The author uses a famous international fast-food chain that tries to adjust to the Philippines with a Philippine restaurant that incorporates western food in their menu to illustrate the status of Philippine theology. He explains that foreign ideas can be successful but goes on to show that indigenous ideas that borrow elements from outside are even more effective. The aim of this paper is to show that it is time for the Philippine church to theologize itself instead of just borrowing from the west. It is meant to be an encouragement Philippine theology to come out of the shadow of the west and start ins own journey.

This paper explores the use of Narrative in Paul’s letter to the Romans, specifically focusing on its application across diverse cultures. Biblical narratives are foundational elements for developing systematic theology and other theological reflections. These narratives unfold various characters, leading to a deeper understanding of a particular theology. For instance, Paul employs narratives from the Old Testament, such as those of Abraham and David, in his epistle to the Romans to explain his teachings on righteousness, allowing his recipients to understand his argument better. In the same way, this concept enables the incorporation of cultural narratives, facilitating a more meaningful discussion of theological concepts. This narrative approach enriches theological reflection and promotes deeper engagement with scripture among diverse cultural and educational backgrounds.

Most Filipinos are oral learners; seminaries in the Philippines are often copies of their Western counterparts with minimal contextualization. Using Thigpen’s four-step “ethnoscopic analysis,” I embark on a mission to examine theological education in the Philippines from cultural, scriptural, missiological, and pedagogical perspectives.

The findings from the ethnoscopic analysis prompted significant changes in my teaching approach and interactions with students at a local seminary. Join me on this journey as I explore improved ways for my students to learn and enjoy class more.