Many theologians are thinking and writing from a self - conscious socio - cultural perspective, be it Afro - American, Latin
American liberationist or feminist.
♦ We came across this interview by North
American liberationist Jim Wallis with Latin
American liberationist Jon Sobrino.
Not exact matches
This not only exaggerates the influence of the
liberationists on Latin
American economic policy, it obscures the impact of five centuries of colonial / imperial domination....
First, as the title of a key chapter puts it, the
American example shows that religion can «Make Use of Democratic Instincts» in a manner mutually beneficial to itself and democracy; second, sustainable democracy needs religion, which means we can expect democratic peoples to remain attached to its continuance or at least potentially receptive to its revival (cf. II, 2.17, # s 17 - 20); third, democratic times, because they are enlightened times, tend to be ones of increasing doubts about religion; fourth, the relevant religion for America and Europe, Christianity, will be tugged against and perhaps eroded by powerful and ongoing democratic currents toward
liberationist and materialist mores; and fifth, religion's authority in democratic society will always rest upon common opinion.
Overall, the entire field of Christian social ethics —
liberationist or not — pays scandalously little attention to empirical data and social science, as when Karen Lebacqz cites the Hite Report as though it were a statistically representative sample of sexual attitudes and behaviors, or when Michael Novak draws simplistic comparisons between Japanese and Latin
American political economies.
Nonetheless, if
American schools would be willing to recognize diversity and perhaps even to incorporate colleges with diverse commitments, whether religious, feminist, gay, politically liberal or conservative, humanist,
liberationist, or whatever, pluralism might have a genuine chance to thrive.