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Notes
1 I use the construction “his/story” because for millennia events were recorded or storied by males and through a male gaze. Since the 1970s several authors in various academic disciplines have pointed out the distinction and offered herstories as a corrective. See for example, Barbara J. MacHaffie, Her Story: Women in Christian Tradition, 2nd ed. (Minneapolis, MN: Fortress, 2006).
2 The blank space before the word preaching signals how a Eurocentric gaze makes invisible the Greek and Roman cultures imbedded in Christian preaching as an act of delivering sermons through oratory, producing the illusion that such practice is the real, primary, and original one. The intention is to be jarring, to bother the reader with a constant reminder that there is something hidden that needs to be revealed.
3 See among others, Eunjoo Mary Kim, Christian Preaching and Worship in Multicultural Contexts: A Practical Theological Approach (Collegeville, MN: Liturgical Press, 2017); James R. Nieman and Thomas G. Rogers, Preaching to Every Pew: Cross-Cultural Strategies (Minneapolis, MN: Fortress Press, 2001).
4 Diana Taylor, The Archive and the Repertoire: Performing Cultural Memory in the Americas (Durham, NC: Duke University Press, 2003), 13.
5 Taylor, 26–32.
6 See Acts 17:18. For a discussion on Paul as Jew, Greek, Roman, and as a rhetorician and orator, see Stanley E. Porter, Paul in Acts (Peabody, MA: Hendrickson, 2001), 55–60 and 98–125.
7 See 1 Cor. 2:1-5; Porter, Paul in Acts.
8 For a biography of Saint Augustine, see James J. O’Donnell, “Augustine: His Time and Lives,” in The Cambridge Companion to Augustine, ed. Eleonore Stump and Norman Kretzmann (Cambridge, UK: Cambridge Univ. Press, 2001), Intro and Ch. 1.
9 Augustine, On Christian Teaching (Oxford: Oxford Univ. Press, 2008).
10 According to William Harmless, Augustine always remained seated while he preached. See Augustine and the Catechumenate, rev. ed. (Collegeville, MN: Liturgical Press, 2014), 140, https://ebookcentral.proquest.com/lib/vand/reader.action?docID=4546305. For Augustine’s disdain for the physical body, see Augustine, On Christian Teaching, Book 1 (see n. 9).
11 Christopher Columbus and Bartolomé de las Casas, The Diario of Christopher Columbus’s First Voyage to America, 1492–1493, trans. Oliver Dunn and James E. Kelley Jr. (Norman: Univ. of Oklahoma Press, 1989), 65, https://www.google.com/books/edition/The_Diario_of_Christopher_Columbus_s_Fir/nS6kRnXJgCEC?hl=en&gbpv=1. The brackets are part of the text here quoted.
12 Columbus and de las Casas, 69.
13 José de Acosta, Natural and Moral History of the Indies, ed. Jane E. Mangan, trans. Frances López-Morillas (Durham, NC: Duke Univ. Press, 2002), Kindle edition, locations 6543–6551 (emphasis added).
14 de Acosta, location 6507 (emphasis added).
15 José R. Oliver, El Centro Ceremonial de Caguana, Puerto Rico: Simbolismo Iconográfico, Cosmovisión y El Poderío Caciquil Taíno de Boriquén (Oxford: Archaeopress, 1998), 94–100.
16 This was a particular kind of drum. For a detailed description, see Sebastián Robiou Lamarche, Mitología y Religión de Los Taínos (San Juan, PR: Editorial Punto y Coma, 2006), 84.
17 Ramón Pané, An Account of the Antiquities of the Indians: Chronicles of the New World Encounter, trans. Susan C. Griswold (Durham, NC: Duke Univ. Press, 1999), 20.
18 Musa Dube, Postcolonial Feminist Interpretation of the Bible (St. Louis, MO: Chalice Press, 2000), 32.
19 Dube, 200.
20 Dube, 123.
21 By the sixteenth century, Christianity had a long record of encountering and demonizing other religions and other cultures.
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Lis Valle-Ruiz
Lis Valle-Ruiz is assistant professor of homiletics and worship, and director of community worship life, at McCormick Theological Seminary, Chicago, Illinois.