Sentences with phrase «does liberation theology»

He had some pressing questions: What does liberation theology mean to you people today?

How does Liberation Theology extend beyond the capitalist / socialist struggle that was occurring in Latin America in a specific era?

Pastors must begin to do liberation theology on a microcosmic scale — within the local church.

Not exact matches

Somewhat paradoxically, the universality of liberation is an invitation for liberation theology to be done from every particular perspective.

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.

Did you ever ask if Obama was going to wear traditional black liberation theology robes and headdress to his debates?

The second element has to do with the implications of liberation theology's concrete focus on Jesus Christ.

Indeed, I believe that those few liberation theologians who have seriously studied process theology have profited from doing so.

Although Brown does not uncritically agree with everything said by theologians of liberation, he presents his form of process theology more as a supplementation and conceptual grounding of their insights than as expressing a different understanding of the theological task.

Trinity does not believe traditional protestant beliefs, and is more rightly termed as a Liberation Theology Church, than a protestant church.

I wanted to feature liberation theology because I hear people reference it now and then, but I really don't know much about it, and I suspect I'm not alone.

How does process theology relate to liberation theology?

Why do you think that video struck such a nerve, and what might the reaction to it reveal about common misconceptions about liberation theology among the American public?

How do you feel Liberation Theology competes with or compliments different understandings of the gospel?

Latin American liberation theology can not provide a last reservoir of meaning for a jaded church that does not wish to seek first the kingdom of God and God's righteousness.

They and Obama; s black liberation theology likewise twist the gospel and try to expand the circle of Christianity where it does not belong.

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.»

In challenging process theology to state explicitly that God sides with the oppressed, and to do so in a way that does not rule out the possibility of righteous counterviolence, I understand Jones to be challenging process theology to explicate the social - ethical consequences of accepting certain metaphysical truths in order that black theology might measure its ethical content against the needs of the struggle for liberation.

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

His criticism did not focus directly on liberation theology itself, but on the philosophical Marxism it employs as a sociological tool.

Human experience and ultimate liberation which are integral parts of the «here and now» are primary to the doing of Dalit theology.

In the question - answer session that followed the lecture, Pannenberg called on Christian theologians to follow the lead of the early church fathers and offer a more creative approach to the task of doing theology in the face of the world's injustices than that found in Marxist - oriented liberation theologies.

Kyung stressed that she did not want to be a Jonah, bringing liberation theology to save middle - class women — at least not before she had a chance to explore her own gardens.

With whatever quarrels he might have with certain aspects of liberation theology, it is unthinkable that he would have repudiated it, as some of his self - styled followers are doing today in his name.

The response to this has to be, whether the situation in the world and the lot of the oppressed today do not demand even a greater commitment of a theology of liberation?

«A theology of liberation», writes Gustavo Gutierrez, «offers us not so much a new theme for reflections as a new way to do theology».

They remind us that liberation theology has never been a new theology but rather a new way of doing theology — from the perspective of the poor and their struggle for justice and liberation.

At least we know what liberation theology is, it focuses on historically accurate events and how to overcome the wrongs done in the past.

Some observers thought they saw a resuscitation of liberation theology, and the bishops did approve the well - known option for the poor, emphasizing that it is «a preferential and evangelical option.»

Nor do such claims seek an a priori and abstract conjunction between «liberation» and «theology,» as if all «liberation» is «of its very essence» theological, or all «theology» is «of its very essence» liberative.

Apart from critically assessing liberation theology, Tinder does not engage many contemporary Christian thinkers.

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

Three emergent theological movements — black theology, feminist theology, and liberation theology from the Third World — challenge traditional ways of doing theology on the grounds that Christian consciousness as it has been» given shape in the modern world is burdened with Western, liberal, male and white perceptions of reality.

But my claim about the importance of race for theology in America does not depend on one being a black liberation theologian.

If he had done so, perhaps American white theologians would not have ignored the black freedom struggle and would have been less hostile toward the rise of black liberation theology.

A strong emphasis in current liberation theology is the imperative to let the oppressed speak for themselves and to define their own needs, and not have this done for them, however well - intentioned the outsiders.

Perhaps this book does the most that any text about liberation theology can do: it invites us to consider what it would mean to have that hope — both for the poor and for all of us.

Again, in 1984, when Cardinal Joseph Ratzinger, with the pope's approval, issued his critique of liberation theology, most Latin American theologians sidestepped it by saying that what Ratzinger was describing was not liberation theology but a caricature, and hence his criticisms did not apply to them or their colleagues.

One of their first decisions was what to do about some of the statements of newly elected Pope John Paul II, which journalists were interpreting as condemnations of liberation theology.

To suggest just two examples, where does militant liberation theology fit?

Unless this «objective» event is acknowledged, one does not get one step further in understanding liberation theologies in the U.S..

To put it somewhat rashly: liberation theology in the U.S. did not emerge because some people were looking in more kindly fashion on the poor, but because the poor were looking in more unkindly fashion on some people.

Liberation theology is part of a «criminal conspiracy» because it doesn't help poor people cope with inhuman conditions and social systems that «favor an affluent few and maintain masses in poverty.»

None of the liberation theologies can do their work in the kind of academic isolation characteristic of what has been considered the normative tradition.

What contributions do liberation or process theologies make to a comprehensive vision of an indivisible morality and a common narrative?

For example, a curriculum that seems to privilege courses having to do with religious experience, worship, spirituality, counseling, and the like over, say, systematic and philosophical theology may reveal a commitment to the assumption that God is understood effectively rather than discursively; while a curriculum relatively more rich in offerings in ethics, sociology of religion, liberation theology, and the like than in offerings in historical theology, patristics, liturgics, and mystical traditions may reveal a commitment to the view that God is better understood in action than in contemplation.

Most theologies since the late 1960s have been built on variants of the liberation theme, each one doing its own thing for its own purposes.

She drew her readers» attention to We Are Church, summarising their objections approvingly: «Their case», wrote Ms Grossman, «is that he failed to confront the abuse scandal, that he squashed the Liberation Theology movement, that he shut off discussion on gender equality and that he did not recognise....

Prior to the 1960s liberation theology did not exist.