Sentences with phrase «christian liberation»

Cardinal crimes An article in Organiser claims there is a demand, once again, to create a national agency to protect Church properties from the Poor Christian Liberation Movement.

One often gets the impression that formulating this experience as a Christian liberation theology is more for political or institutional reasons than out of any deep commitment to Christ.

Much that is promulgated today as Christian liberation is playing chess without a king, an exercise in futility.

In the church we dare not give the lie to the specific Christian liberation experience.

The UK's Jesus Liberation Front was largely inspired by the articulate Jack Sparks» Christian Liberation Front in Berkeley, California.

A letter written by M. Mary John, president of the Dalit Christian Liberation Movement, to Pope John Paul II during his 1999 visit to India speaks volumes about the treatment meted out to dalit Christians within the churches of India.

In inviting me to participate, Professor Joseph Bracken asked that I present some of the foundational elements in contemporary Christian liberation theologies relative to the issues of social justice.

Introduction In inviting me to participate, Professor Joseph Bracken asked that I present some of the foundational elements in contemporary Christian liberation theologies relative to the issues of social justice.

Christian liberation theologians have been clear in their emphasis on human rights of the peoples oppressed due to racism, colonialism or gender.

The church is called to be intelligent and articulate in its moral reasoning, rather than to celebrate antinomian «do your own thing» growth groups as the wave of the future in Christian liberation.

Herein lies the stirring challenge of Third World Christian liberation theology».

Not exact matches

The Christian view of the afterlife is not escape or liberation from the physical world.

As for theology, the word means speaking - of - God, which in Christian terms means speaking of the One who is Truth — the Truth Who makes us free in the deepest meaning of human liberation.

He was critical of capitalism and thought that Christian leaders should be concerned with the economic and political liberation of their followers.

Rosemary Radford Ruether, Liberation Theology: Human Hope Confronts Christian History and American Power.

In Womanspirit Rising Carol Christ set forth some of the major characteristics of revolutionary feminist religion, and Rosemary Ruether critiqued some of these in a Christian Century article («Goddesses and Witches: Liberation and Counter-cultural Feminism,» September 10 - 17, 1980).

His liberation agenda is informed by Christian biblical theism and a worldview very different from the European constructs which inform Whitehead's vision.

Similarly, a black theology of liberation or a feminist theology of liberation may, like the university theology its proponents criticize, be little more than ideological expressions of autonomous political movements that owe no fundamental allegiance to the Christian vision.

Whitehead's belief that reality is ultimately rational and that God saves the world through the overwhelming power of rationality ignores an element basic to Christian theology and is woefully inadequate as a liberation theology.

We, and our students, have written not only about God but also about the problem of evil, Christ, the church, Christian education, pastoral counseling, preaching, the nature of human beings, history, liberation and salvation, spirituality, religious diversity, interfaith dialogue, science and religion, and other standard theological topics.

There, Christians must involve themselves in the struggle for liberation in the economic and political arena and ally themselves with others in that struggle.

In alliance with liberation theologians and other concerned Christians, they have had some success.

Personal commitment, personal choice, faith as pure subjectivity, social liberations advanced by organized groups of self - designated victims - these become the substance, or rather non-substance, of the Christian faith.

They reread the Bible and reinterpret Christian tradition and theology from their experience of oppression and liberation.

Christian spirituality is liberation, it is freedom.

I also believe that it is an inescapable historical truth for us that the proclamation of Jesus and hence the original ground of the Christian faith announced the immediate dawning of total liberation, a liberation that is inseparable from the abolition of reality.

Indeed, when the good faith of the Jew unveils the bad faith of Christian belief in God, the Christian can become more truly open to the Christ who points to the end of the old creation, the end of reality as such, and ushers in that new creation of total liberation, which no longer can even be named as reality.

The main liberation movement, the ANC, long committed to nonviolent resistance under the influence of Gandhi and its Christian roots, had by 1963 decided, after agonizing debate, to engage in an armed struggle.

What the Jew as Jew apparently has, and what the Christian has lost if he ever had it, is a sense of the world as creation and only creation, and thereby untouched by the announcement or gospel of total vision or total liberation.

It is painful for me to pronounce this judgment on the multitude of Christians who sided with the National Liberation Front during the Algerian war.

In the great majority of cases, indeed in all the cases I know (Martin Luther King is the one exception), Christians step into line in response to vast propaganda campaigns, launched by others, for this or that group of the «poor» — for example, the Algerians of the National Liberation Front, the North Vietnamese, the proletariat.

You can check out every installment of our interview series — which includes «Ask an atheist,» «Ask a nun,» «Ask a pacifist,» «Ask a Calvinist,» «Ask a Muslim,» «Ask a gay Christian,» «Ask a Pentecostal» «Ask an environmentalist,» «Ask a funeral director,» «Ask a Liberation Theologian,» «Ask Shane Claiborne,» «Ask Jennifer Knapp,» and many mor — here.

You can check out every installment of our interview series — which includes «Ask an atheist,» «Ask a nun,» «Ask a pacifist,» «Ask a Calvinist,» «Ask a Muslim,» «Ask a gay Christian,» «Ask a Pentecostal» «Ask an environmentalist,» «Ask a funeral director,» «Ask a Liberation Theologian,» «Ask Shane Claiborne,» «Ask Jennifer Knapp,» and many more — here.

To distinguish, as Christians must, eternal peace from earthly peace, eternal salvation from this - worldly liberation, social justice from the righteousness of faith does not diminish or discredit the temporal social - historical dimensions of what is true and good and beautiful.

This has happened especially among Latin American liberation theologians, who have worked out the full gamut of Christian doctrines in a way that can lay claim to being a continuation and transformation of the whole tradition.

Surely the liberal christian communities would come to see the rightness of the theologies of liberation being generated globally by christians and others struggling for bread and dignity.

You might enjoy Sallie McFague's book Life Abundant where she describes what she calls «a liberation theology for white North American Christians.»

The theological task is to view the long inner - Christian program of self - reflection in light of the global situation or of the new awareness of the autonomy of ethics or the obvious importance of peace among religions or commitment to the liberation of the oppressed.

His article Christian Social Spiritualitypromotes Liberation Theology and he cites approvingly Jon Sobrino, just as Gerard Mannion quotes approvingly whom he calls «the esteemed moral theologian, Charles E. Curran.»

So faithful disciples canvass the world near and far for those who do not yet enjoy the sustenance and liberation of Christian discipleship in order to invite them to it.

In today's consumer - oriented, capitalistic culture, where people are used, abused and disposed of like nonreturnable soft - drink cans, where «liberation» has been invoked to justify selfishness, it may be that the time has come for the church to say again what it has always believed — that there is no way for individuals to «flourish» without the kind of communion and community and the permanent, deep, risky commitment that true Christian love demands — qualities that are perhaps best experienced in the yoking of a man and a woman in marriage.

If by «liberation» people mean that Christian thought and life are to be socially engaged, committed to those forms of systemic change necessary for the greater actualization of social justice, and open to the dynamic movements of the Spirit among the people, then there is little doubt: the Social Gospel is America's indigenous form of liberation theology.

No one of the 96 per cent of all Americans expressing a religious preference in 1957 could miss the connection that Martin Luther King drew between the God of the Judeo - Christian story and the liberation of black people in our own society.

He contends, first, that liberation theology should free its social analysis from a preoccupation with global «dependent capitalism» and move toward more specific analyses of land reform and of other pressing needs which would help popular Christian movements be «more politically effective at a national level.»

Union and NCBC became the theological and political contexts for reflecting upon the relation between Christian theology and the black liberation struggle.

In particular I think the theological style associated with the various «liberation theologies» tends to continue the assumption that Christians have a stake in using violence to make history «come out right» — except that now power will be used to aid the oppressed.

The Christian community now possesses for the first time some excellent scholarly works on the treatment of homosexuality in Scripture, such as Robin Scroggs's The New Testament and Homosexuality (Fortress, 1984) and George Edwards's Gay / Lesbian Liberation: A Biblical Perspective (Pilgrim, 1984).

To say that we as Christians owe Latin America the gospel is to affirm our responsibility to work for the liberation of this region of poverty and oppression.

Reverend Wright's «hate» sermons against America and white people are virtually identical as Farrakhan's - who followed Malcolm X. Wright's «hate» speeches are a blend of The Nation of Islam and Black Nationalist Liberation Theology into a subversive Christianity, not recognized by most black Christians.

One of the premier liberation theologians, Juan Luis Segundo, has said that «Latin American theology has been mainly interested in going back to the primitive circumstances where, in the proximity of Jesus of Nazareth, Christians began to do theology.»