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| PentecostalTheology.com
The theology of the Spirit has long been a contested space within Christian thought, shaped by colonial and Western epistemologies that often marginalize indigenous, African, and Latin American spiritual expressions. Decolonial pneumatology, particularly within the American Global South, seeks to reclaim the Spirit’s work outside the Western theological gate, emphasizing communal, embodied, and liberative experiences of the divine. This essay explores how decolonial pneumatologies challenge colonial theological frameworks and offer a renewed vision of the Spirit’s presence in marginalized communities.
The Colonial Framing of Pneumatology
Western theological traditions have often framed pneumatology within Eurocentric doctrinal formulations, subordinating the Spirit to hierarchical Trinitarian structures that reflect colonial power dynamics. The legacy of colonialism imposed a dualistic worldview that separated sacred from secular, spirit from matter, and divine revelation from indigenous knowledge systems. This framework often dismissed non-Western spiritualities as syncretistic, superstitious, or primitive, reinforcing hegemonic control over theological discourse.
In contrast, indigenous and Afro-Latinx communities have long articulated a pneumatology that is communal and experiential, recognizing the Spirit’s work in dreams, rituals, ecological relationships, and collective resistance against oppression. These expressions disrupt Western rationalist constraints and reimagine the Spirit as dynamically engaged in the lived realities of marginalized peoples.
The Spirit at the Margins: A Decolonial Reading
Decolonial pneumatologies affirm that the Spirit moves beyond the institutional confines of the church and theological academia. Drawing on the biblical motif of the Spirit outside the gate (Acts 16:13, Hebrews 13:12-14), these perspectives argue that the Spirit is most active among those excluded by dominant theological systems. The American Global South—comprising Latin America, the Caribbean, and parts of the Southern United States—has long experienced the Spirit in ways that resist colonial impositions and affirm indigenous epistemologies.
Pentecostal and Charismatic movements in these regions have exemplified a Spirit-driven decolonial praxis. These movements often emphasize spontaneous worship, prophecy, and healing, challenging Western liturgical norms. Furthermore, liberation theologians, such as Gustavo Gutiérrez and Leonardo Boff, have framed the Spirit as an agent of socio-political transformation, aligning with the struggles of the poor and oppressed.
Embodied and Ecological Pneumatologies
A critical feature of decolonial pneumatology is its embodied and ecological orientation. Unlike Western theological traditions that prioritize abstract doctrinal formulations, the Spirit in the Global South is encountered in bodily and material realities—through dance, song, storytelling, and direct engagement with the land. Indigenous theologians, such as George “Tink” Tinker and Eleazar López Hernández, highlight the interconnectedness between Spirit, land, and community, challenging the extractivist and individualistic tendencies of colonial Christianity.
This ecological pneumatology resists the desacralization of nature imposed by colonial capitalism, affirming that the Spirit is present in rivers, forests, and ancestral lands. Such a perspective aligns with biblical themes of creation’s groaning for redemption (Romans 8:22) and the Spirit’s life-giving presence in the world (Genesis 1:2).
Conclusion: Toward a Decolonial Future
Decolonial pneumatologies of the American Global South offer a prophetic challenge to Western theological paradigms, calling for a recognition of the Spirit’s work outside the gates of institutional and colonial Christianity. By embracing the Spirit’s movement in marginalized and indigenous communities, the church can participate in a more just and holistic theology—one that honors the diverse ways the Spirit speaks, heals, and liberates. In doing so, decolonial pneumatology serves not only as a critique of colonial structures but as an invitation into a renewed, Spirit-empowered future for all people.
