Sentences with phrase «other liberation theologies»

Feminist theology's call to other liberation theologies is for them to take seriously the oppression of all women — especially the double oppression of poor, minority and Third World women.

Other liberation theologies have, with few exceptions, ignored the special problems and oppression of women.

Not exact matches

Other Facts: Is a conservative, considered the driving force behind crackdowns on liberation theology, religious pluralism, challenges to traditional moral teachings on issues such as homosexuality, and dissent on issues such as women's ordination, according to CNN's John Allen in «Who is Pope Benedict XVI.»

Benedict's opposition to liberation theology was ironic because he shared many of its concerns, others say.

Liberation theology is not the occasion for the ideological promotion of a vantage point, and the fact that it can be done from all vantage points, ecumenically and universally, with each correcting and corrected by the other, should effectively discourage such.

«Liberation theology issues a call not only to Christianity, but to the other religions of the world as well.

A third reason for selecting political theology rather than liberation theology for discussion in this book is that other process theologians have begun the dialogue with liberation theology, and I am confident that this will continue.

The presence of other divergences too (David Moss's luminous piece on friendship stands very well alone), the dispersal of the group on both sides of the Atlantic, and the fact that some members are already deep into other conversations all suggest that as a movement it will (at least in Britain) either fragment or at best fare like feminist, liberation and nonrealist theologies, and have its main influence as a point of reference and interrogation.

When the liberation theologies thought that by a united front among themselves they could carry the day, they tended to give short shrift to other «theologies of.»

Bonhoeffer has probably had more influence in South Africa on liberation and contextual theologies than any other European theologian in the 20th century.

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.

Is it the American form of liberation theology, belatedly discovered by Latin American Catholics, Third World Protestants and others who had not previously been led beyond their distinctive forms of pietism by historicism and sociology?

Today, in many parts of the world, more original theologies are being developed such as liberation theology, black theology, Minjung theology, Dalit theology and various others - which are trying to respond to local realities and to take into account the cultures in which the Gospel takes root.

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.»

Other essays in the collection compare and contrast Hartshorne's theism with Latin American liberation theology (Peter C. Phan), with phenomenology and Buddhism (Hiroshi Endo), and with European philosophy (André Cloots and Jan Van der Veken).

The status of a strictly metaphysical assertion, taken alone, or only in combination with other strictly metaphysical assertions, is a matter about which black theology and most other theologies of liberation have shown little interest, and this is so for the best of reasons.

Third world liberation theology has grown rapidly in the past decade — a phenomenon which most of us associate with Latin America and the prominent names of Gutiérrez, Segundo, Boff, Miguez Bonino, Miranda and others.

If this be a theology of liberation, then it must be of other than black liberation, women's liberation, or even the liberation of the oppressed.

Dalit theology is pursued for others» liberation also.

He contrasts Wright with James Cone, the 1960s proponent of black liberation theology who disparaged a focus on Jesus as Saviour as «Christofascism», along with others who contend that black folk should fnd their primary identity in race rather than religion.

Thus in our present situation the hermeneutical problem (how traditional words, concepts and symbols are to be interpreted intelligibly in our cultural present) on the one hand remains the problem for those concerned with the theoretical issues of theology, and on the other the issue of liberation represents the center for those concerned more with the meaning of theology in life and in action.

The alleged subordination of the gospel to Karl Marx is illustrated, for example, by charging that «false» liberation theology concentrates too much on a few selected biblical texts that are always given a political meaning, leading to an overemphasis on «material» poverty and neglecting other kinds of poverty; that this leads to a «temporal messianism» that confuses the Kingdom of God with a purely «earthly» new society, so that the gospel is collapsed into nothing but political endeavor; that the emphasis on social sin and structural evil leads to an ignoring or forgetting of the reality of personal sin; that everything is reduced to praxis (the interplay of action and reflection) as the only criterion of faith, so that the notion of truth is compromised; and that the emphasis on communidades de base sets a so - called «people's church» against the hierarchy.

But where some other forms of theology might consider their task accomplished when new concepts are forged, liberation theologies insist that only a liberative and transformative praxis actually converting or changing our contemporary world (and churches within that world) provides criteria for whatever adequacy and truth theological concepts may have.

As it seeks liberation from this dimension of its past, as it encounters feminist theology, the new consciousness of women, blacks, third world peoples, and their suppressed traditions, post-Holocaust Judaism as well as other religions, Christianity is transformed, becomes more authentically relational and creative, richer, more inclusive, less trivial in its harmony.

Perhaps it will come with EATWOT and other Third World leadership, and the methodology of various liberation intersecting theologies.

Justice as a key to the symbolic life of Christianity is represented not only in feminist theology but also in African — American, Latin American and other forms of liberation theology.

Liberation Theology does have to ask itself, whether it can face well the ideological criticism it is applying to other theologies.

Mujerista theology brings together elements of feminist theology, Latin American liberation theology and cultural theology, three perspectives which critique and challenge each other, giving birth to new elements, a new reality, a new whole.

I found that Käsemann's approach to the New Testament has been almost totally repudiated by his New Testament successors; that Moltmann stands virtually alone in the Protestant faculty with his interests in liberation theology and the problems of other cultures; and that Küng, though supported by his small group of assistants at his Ecumenical Institute, is officially embraced by neither Catholics nor Protestants.

In other words, one can insist that all persons need liberation and thereby blunt the concrete issues raised by particular liberation theologies.

Or others might be engaged in warfare of transformation, as in recent culture wars, or in liberation theology.

This is the issue: liberation theology seeks to understand why the actual decisions about the course of history are made on grounds other than Christ - centered faith and tries to connect the faith with the actual course of history.

Leroy T. Howe, editor of the Perkins Journal, has graciously made some of that dialogue accessible in print, stating among other things that liberation theology can not make good on its claim to relevance in the southern situation by «looking in more kindly fashion on the poor» (Perkins Journal, Summer 1976).

Other persons, including high officials of the Church, have said that Liberation Theology is dying.

Among the far - reaching effects of the great antisocialist revolutions of 1989 is one that has so far not received a proper measure of attention, and that is their impact on Latin American liberation theology At least one liberation theologian, observing the collapse of the socialist dream in Eastern Europe, publicly expressed fear that the two estranged parts of «the North,» East and West, would now embrace each other heartily and forget the South.

Like other facets of liberation theology, healing prayer draws upon faith as process, our own human responsibility to restore God's rule to this world and the corporate dimension of sin.

Hence, part of the task of white process theologians is to complement the work of Black (and other liberation) theologies by engaging in theory - critique and proposing alternative directions for global economic systems.

And other theological voices (black liberation, feminist, Islamic, Asian, Hispanic, African, Jewish, and Western white male traditional) will provide insights relevant for the construction of the God - content of womanist theology.

Some of the essays deal with different aspects of the process understanding of politics, others are responses to liberation theology.