Sentences with phrase «for liberation theologies»

The Exodus liberation paradigm which had tremendous implications for liberation theologies in Latin America has extensively influenced the thinking and articulation of Dalit theology in India.

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

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

While Central American nations on our doorstep are still beaten down — economically, politically, militarily — by recurring acts of institutionalized violence like these, there persists a future for liberation theology that names these acts «sin.»

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

Walter Fernandes, «A Socio - historical perspective for Liberation Theology in India» in Felix Wilfred (ed.)

The point of departure for liberation theology is where the oppressed find themselves.

For the remainder, such as most of the new independent evangelical churches, their distaste for liberation theology and their understanding of the church's proper role in the public arena derive not from «an ideology of the national security state» but from sincerely held beliefs about theology, politics, and economics.

«10 This thought will reemerge in our consideration of the respective merits of Whitehead and Hegel as theoretical bases for a liberation theology, which will occupy us in the remainder of this paper.

But if his thought is to offer any kind of basis for liberation theology, a more flexible interpretation will be needed in which the emergence of the state will take place in each society in its own tune.

For liberation theology, working to overcome oppression and poverty becomes the main aim of Christianity, eclipsing the importance of a life of faithful devotion and the salvific relationship to Christ.

Another great difficulty for Liberation Theology was the crisis of socialism in the countries of Eastern Europe.

Not exact matches

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.

While having enough respect for Michael Novak to read him with openness and humility, I was left disturbed by some of his insinuations in the article, «Liberation Theology» What's Left» (June - July).

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.

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.

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.

Hedström, living in Latin America for many years and deeply influenced by liberation perspectives, has published several works at the interface of liberation theology and ecology.

On a scale of 1 to 10, Jones predicts that process theology will tally 6 points of compatibility with liberation theology's gospel and mission of economic, social, and political liberation for the wretched of the earth.

Rather, it is an argument for a renewed «theology of liberation for children.»

Liberation theology not only promises liberation of the oppressed, the poor and the marginals of society, but even liberation from the limited dreams of the oppressed for the eternal vision and dream of God, his own promiseLiberation theology not only promises liberation of the oppressed, the poor and the marginals of society, but even liberation from the limited dreams of the oppressed for the eternal vision and dream of God, his own promiseliberation of the oppressed, the poor and the marginals of society, but even liberation from the limited dreams of the oppressed for the eternal vision and dream of God, his own promiseliberation from the limited dreams of the oppressed for the eternal vision and dream of God, his own promised kingdom.

Liberation theology «is obliged» to provide African American theologians with the guidelines for theological construction.

For a defense of Aquinas holding DP2 see W. Norris Clarke, «Charles Hartshorne's Philosophy of God: A Thomistic Critique» (HCG 106 - 8); and also Matthew Lamb, «Liberation Theology and Social Justice,» Process Studies 14 (Summer, 1985), Pp. 122 - 3, fn 25.

His overall agenda for a black liberation theology is informed by this vision.

Barack Obama was troubled by Jeremiah Wright, his pastor for twenty years and an unapologetic proponent of black liberation theology.

One may justly suspect that the fascination of some espousers of liberation theology for Marxist analysis may also conceal a tendency to ideology that unfortunately vitiates efforts to unmask competing capitalist ideology.

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.

This is because we have been deeply affected for two decades by the various liberation theologies and especially by feminism.

The question now is whether there is any point of contact on the side of liberation theology for the concerns of process theologians in areas to which liberation theologians have paid less attention.

Progressives have learned much from neo-orthodoxy and liberation theologies, but we have not given up the liberal quest for truth in light of all the evidence.

«We need to move toward a dialogical theology in which the praxis of dialogue together with that of human liberation will constitute a true locus theologicus, i.e., both a source and basis for theological work.»

For this we are grateful to liberation theology.

In the theological world, Liberation theologies express the yearning for human wholeness....

There is little doubt that the concern for cultures and religions expresses the middle class social location of most process theologians, whereas the focus on political and economic issues and the concomitant demand for justice express the identification with the poor that is the glory of liberation theology.

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.

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.

For many socially responsible seminarians in the late 1970s, liberation theology was the only show in town, the only show in a culture that seemed unwilling even to consider the social challenges of the gospel.

A second reason for engaging political theology instead of liberation theology can also be briefly explained.

Like Sam Keen, Jürgen Moltmann seeks the liberation of humankind from its modern afflictions, and so gives a functional cast to his theology; he too offers a diagnosis of the world's misery, a vision of the world's possibilities, and a prescription for liberation, i.e., salvation.

This is at odds with the teaching of liberation theology, where you had black theologians like Dr. James Cone who wrote that the gospel is essentially for the oppressed and not the oppressor.

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.»

Generally speaking, liberation theology interprets the teachings of Jesus in terms of liberation from poverty and injustice, emphasizing the Bible's teachings regarding freedom for the oppressed and Jesus» mission to «teach good news to the poor, to proclaim freedom for the prisoners and recovery of sight to the blind, to release the oppressed... (Luke 4:18).

(I am indebted for this story to Dorothee Sölle, who included it in her lecture, «The Role of Political Theology in Relation to the Liberation of Men,» one of the plenary addresses at the conference on Religion and the Humanizing of Man, Sept. 1 - 5, 1972, Los Angeles.)

Several readers expressed interest in entry - level book recommendations on liberation theology for newcomers to the topic.

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.

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.

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.

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.