Sentences with phrase «as for the liberation»

For the Nation of Islam — as for the liberation theologians — the political is religious.

Not exact matches

The People's Liberation Army Daily on Wednesday published its list of attendees for the upcoming 19th party congress in Beijing on October 18, with two notable exclusions: Fang Fenghui, who was recently replaced as the chief at the Joint Staff Department in China's military and is currently under investigation for corruption, and General Zhang Yang, the director of the political work department, who also sits on the military commission.

Muminina Jaribu, a member of the Committee for a Unified Newark, described it to the magazine as a «time of making commitments to the liberation of our people.»

As a white female, it would be inappropriate and ignorant for me to use my voice speak out against minority social movements like the Black Lives Matter movement, the Gay Liberation movement, or Latino Social movements.

As well, Albertans are so hopeful now at the prospect of liberation from the fear of retribution for speaking their minds about government behaviour and policy in public, in the workplace or even among circles of friends.

As evidence, SolarWorld cites a 2014 Grand Jury indictment of five agents of the People's Liberation Army for acts of economic espionage including breaking into SolarWorld's computers.

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.

«Liberation theology is for the most part out of favor in Latin America because it has been largely deemed by indigenous people as increasingly irrelevant,» Raschke says.

The story of Sophia, «The Liberation of Sophia», has 59 drawn images of Sophia, as well as a meditation for each one.

Another fascinating chapter is Frederick Pike's on Latin America since 1800, wherein the suggestion is offered that liberation theology's «ahistorical» character comes from its Neoplatonist strain» ironically, one of the most radically transcendental philosophies available as a basis for religious life and theology.

It has got away for so long with the kind of lunatic word - games that allow death - by - torture to be presented as an act of love, and eternal torment in the flames of hell to be seen as a necessary act of justice, that we should perhaps not be surprised that it has also managed to dupe its followers into seeing the systematic suppression and silencing of women as an act of liberation and equality.

As such, Walker's central challenge to process thought becomes his own theological struggle for coherence in a metaphysical scheme that denies what he affirms as fundamental to a black liberation theologian, i.e., that the most inclusive concept of God is the God of the oppresseAs such, Walker's central challenge to process thought becomes his own theological struggle for coherence in a metaphysical scheme that denies what he affirms as fundamental to a black liberation theologian, i.e., that the most inclusive concept of God is the God of the oppresseas fundamental to a black liberation theologian, i.e., that the most inclusive concept of God is the God of the oppressed.

In light of this ravaging of people and land in Central America, we realize that the preferential option for the poor, characteristic of Latin American liberation theologies, must be articulated as a preferential option for life.

This vision serves as «a viable point of departure for oppressed persons, suggesting that in the quest for liberation oppressed persons must claim their freedom.»

What had begun as mainline Protestant support for the classic civil - rights movement quickly morphed into liberal Protestant support for black militancy, the most strident forms of anti-Vietnam protest, the most extreme elements of the women's movement and the environmental movement, the nuclear - freeze and similar agitations, and, latterly, the gay - liberation movement.

And, as it looks to the Bible, it will be interested in the paradigmatic way in which Paul, for instance, in his gospel of liberation addressed the ideologies which claimed communities and which were always a contentious element within the ethos of those communities.

I am glad that blacks and women and Latin Americans have, throughout the decade been demanding that theology be so formulated as to call for and advance human liberation.

Those words would have been charged with meaning for people living in fear under the Roman tribute system just as they are for people desperate for liberation today.

As with liberation theology, feminisms elsewhere are a point of reference for an indigenous development, the nature of which has yet to be adequately described.

While liberation may not be adequate as a summary motif for the church's mission and derivative leadership roles, it does hold out for us a more active overarching image than shepherding and counseling.

As a kid, the Exodus story was a feel - good story of liberation that provided the backdrop for a riveting dramatic film and for my pastor's equally captivating sermons.

No to Privatization «red in tooth and claw»; yes to Public Sector without political corruption; no to Liberalization, with market exploitation; yes to Liberation from exploitative coercion; no to globalization as domination of world market with deprivation of the developmental directive of «Small is Beautiful»; yes to Universalism in sharing and caring for the suffering humanity and Good Samaritan ethic - these should be evolved and situated in Third World conditions and perspectives.

In many respects Bonhoeffer's main contribution in South Africa has been his challenge to those of us there who are socially privileged and academically trained, as he was, and therefore numbered among an elite minority — even if we have sought to be in solidarity with those who struggled for liberation and attempted to identify with the victims of apartheid.

Though blacks» tutelage has not been entirely self - incurred, the link between liberation and enlightenment is just as real for us: the black nonviolent disobedient realizes his own freedom by accepting the constraints of universal moral laws, by maintaining civility under strong provocation even when others do not.

As expected, scholar and activist Monica Coleman responded to your questions for «Ask a Liberation Theologian» with insight and grace.

And so far as we understand that the whole of Christ's work is a work of liberation — of our liberation from sin, death, concupiscence, fatality (and from ourselves)-- we shall see that violence is not simply an ethical option for us to take or leave.

As we move into the»90s with an economic structure that is killing poor people, a «war against drugs» that is a racist war against the urban poor, an unapologetic «post-feminist» contempt for women and girls and a mounting ecological crisis, we will need as much as ever to be able to create liberation in the midst of sufferinAs we move into the»90s with an economic structure that is killing poor people, a «war against drugs» that is a racist war against the urban poor, an unapologetic «post-feminist» contempt for women and girls and a mounting ecological crisis, we will need as much as ever to be able to create liberation in the midst of sufferinas much as ever to be able to create liberation in the midst of sufferinas ever to be able to create liberation in the midst of suffering.

Some of the insights provided by the first phase of liberation theology seem too important to let slip between the cracks — for instance, the centrality of the category «the poor» for biblical interpretation; the awareness of structural, not just individual, evil; the use of the social sciences as dialogue partner for theological discourse; and the need to apply a hermeneutic of suspicion to theology itself.

In contrast, traditional Catholic churches serve vast numbers of people who have little or nothing in common, and they are often impersonal «supermarkets for the sacraments,» as some liberation theologians call them.

Jon Sobrino has written that as long as there is suffering, poverty, exclusion and premature death on an immense scale — which is ever more the case in Latin America — there will be need for a theology (whatever its name) that poses the kinds of questions posed by liberation theology.

It is not enough to receive it as the occasion of an encounter with God (although it is) or as an invitation to join up with God's plan for human liberation (also true) or a host of other redefinitions of the nature of biblical authority.

McGovern and Sigmund identify and advance major criticisms of liberation theology and regard their criticisms as potentially strengthening for liberation theology.

For instance, in its first years, liberation theology was conceived as (second - order) reflection and discourse based on a (first - order) praxis of liberation from oppression, especially from social, economic and political injustice.

The impact of such groups should be understood as a significant sign of the times for the new generation of Latin American liberation theologians.

6William Blackstone argues for Schweitzer's role as mentor in the animal liberation movement in «The Search for an Environmental Ethic,» in Matters of Life and Death: New Introductory Essays in Moral Philosophy, ed.

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.

As a result, he argues, theologians feel themselves free to use the Bible for whatever purpose they wish, from the liberation of women to the church - growth movement, without regard for its supposedly irrecoverable original intent.

According to Bercier, «the highest act of man is not his exercise of reason in discerning the forms of nature» but rather his «responsibility for his own being and identity as it is authoritatively addressed to him by the Logos»; in other words, man's special dispensation of reason is for the sake of directing human nature towards «its most perfect end in man's own right self - governance» versus a liberation from the yoke of that nature.

Ture says that no matter how overwhelming the might of the oppressor, it is in the very nature of the people that they will struggle and struggle and struggle for as long as they are oppressed until at last they achieve their liberation.6 Vincent Harding's history — There is a River — emphasizes the inevitability of the African - American struggle for liberation.

If God is conceived so as not to favor our struggle for liberation, then God is thereby conceived so as not to experience fully our pain and suffering.

We might add that the meaning of liberation and the character of the struggle were yet and again different for young Huey Newton (co-founder of the Black Panther Party) as be lay hand - cuffed and under armed guard even while in surgery as the result of being shot by two policemen in 1967.

To prefer the label «postmodern» for liberation theologies, as Harvey Cox does, may be legitimate and useful.

Is it for such as these that we seriously offer our theologies of the secular, of experience, of play, even of hope and liberation?

Most of them welcomed this change not only as a time of liberation for the churches which they had founded and had come of age, but also as a liberation for themselves.

It helps one to conceptualize women's struggles for «civil rights» in the church and for our theological authority to shape Christian faith and community as an important part of women's liberation struggles around the globe.

She has formed her own theology as she has learned from a long tradition of Chinese Christian women who struggled «not only for their own liberation, but also for justice in church and society

To choose organized religion as a site of struggle for liberation presupposes a sense of ecclesial ownership as well as repentance of complicity with patriarchal religion.

The churches have failed to see that the challenge of world hunger (and the whole complex of related peace, liberation and development issues) constitutes a theological crisis for the church as well as a political, social and economic crisis for the world.

For Schüssler Fiorenza the answer to the latter question is clear: a feminist critical hermeneutic «does not appeal to the Bible as its primary source but begins with women's own experience and vision of liberation.»