The paper will first clarify the term and concept of decolonization, based on decolonization discourses in Latin America (Garbe / Quintero 2013). In doing so, it will become clear why and how knowledge must be decolonized. This then provides the basis for a re-reading of the development of modernity from 1492 to the present day (Dussel 1977), which, according to Claudia Brunner (2022), makes it clear that there is a flip side to this: that of coloniality (Quijano 2000). I use the term epistemic violence to structurally condense the scope of colonial impacts. Based on this historical sketch of the Christian colonial mission, the aim is to use border thinking (Walter Mignolo) and the concept of the Third Space (Homi Bhahba) as examples to illustrate the extent to which epistemologies can be critically broken down from a decolonial perspective of the InBetween. My aim is then to analyze this opening up of a wide space using the example of Global Christianity. In doing so, I explore the methodological and scientific potential of the in-between space (border thinking) and attempt to raise awareness for new religious, especially religious-educational discursive learning and teaching spaces in an interdisciplinary manner. Using the concrete example of the Bible, canon, and hermeneutics, I raise awareness of the need to take responsibility for epistemologically productive processes. At the border or in the border area, in the sense of Mignolo and Bhabha, it becomes clear how the danger of epistemological violence can be countered methodologically and to what extent hermeneutic processes of interpretation and meaning should be aware of this. Keywords: coloniality of (religious) knowledge, global Christianity, decolonization/decolonial methods, religious education.