Sentences with phrase «from liberation theologians»

He has also learned from the Eastern Orthodox Jesus (culled from Tolstoy and Dostoevsky), the Roman Catholic Jesus (from Flannery O'Connor and Thomas Merton), the Anabaptist Jesus (with his way of nonviolence), the Jesus of the Oppressed (from liberation theologians) and, most strikingly, the liberal Protestant Jesus.

Here we must humbly learn from liberation theologians.

But the question I am asking is how North American theologians can appropriately respond when they acknowledge the truth, and the critical importance, of what they hear from liberation theologians.

Not exact matches

If it is the task of liberation theology to speak from the point of view of the victims of social and economic injustice, what is the appropriate response of those theologians in the oppressor community who hear and want to support the aspirations of the oppressed?

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

The liberation theologians see that stance as too detached from the real choices, at least in Latin America.

This failure can be illustrated with the same example, for although Marxists on the whole have been less sexist in their attitudes than have psychoanalysts, they appear only a little less deficient when viewed in the light of contemporary feminist consciousness.37 Or, again, use of Marxist sociology by Latin American theologians of liberation has done little to free them from implicit anti-Judaism in their theological formulations.

For female theologians from Africa, Asia and Latin America, Jesus, besides identifying with the poor, is a model of true humanity who can inspire others to struggle for liberation.

It seemed to us that another virtue of Latin American liberation theology had been to alert North American and European theologians to the fact that they, too, were producing contextual theology from a perspective no less particular than that of their Latin American colleagues.

Through a series of brief questions at the end of his book, Sigmund invites liberation theologians to seek ways of fusing capitalist market «efficiency» with the «preferential love for the poor,» to consider how private property is not always oppression but may in fact free people from it, to develop liberalism's ideal of «equal treatment under the law,» to nurture the «fragile new democracies» in Latin America, and, finally, to develop «a spirituality of socially concerned democracy, whether capitalist or socialist in its economic form,» rather than «denouncing dependency, imperialism, and capitalist exploitation.»

Whereas the first generation of Latin American liberation theologians was made up primarily of Roman Catholic priests and other male religious leaders, today there are many voices speaking from the perspective of gender or incorporating the rich symbols inherited from a pre-Columbian or an African heritage.

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.

Sigmund celebrates this development, and he presses liberation theologians to move still further away from revolutionary language toward democratic liberalism.

Whether it be conflict from his childhood when he was raised in Muslim household, or from his time in Hawaii when his Communist mentor likely eschewed any religion, or during college bringing him closer to a community likely agnostic at best, atheist perhaps, followed by years in which he sat listening to Black Liberation Theologian Wright, his relationship with Christianity's basic tenet is uneasy to say the least.

Dalit theologians are not essentially different from liberation school of theology.

Liberation theologians believe that real truth is revealed through praxis — a term that is itself derived from Marxist literature.

From the beginning, liberation theologians have stressed spirituality.

Hoping to repudiate such themes and restore the church to its proper track, they saw to it that so - called «liberation theologians» were excluded from the Puebla meetings, and sought to turn episcopal teaching in «safer» directions.

It was appropriate, then, for early 20th - century Social Gospel theologians like Walter Rauschenbusch to observe how prejudice and social discrimination are passed from one generation to the next, and it is consistent for theologians today to incorporate observations about social inheritance — what liberation theologians and feminist theologians call «social location» or «systemic evil» — into our understanding of the human condition.

Recognizing the need for liberation from inward and outward sources of oppression, it also proposes a liberating vision free from the suffocating constraints of the mechanistic, deterministic, substantialist view of reality, it is all the more remarkable in having been written by two professional theologians, although one of them, to be sure, is a professional biologist.

In The Liberation of Life: From the Cell to the Community, one of the most creative encounters between science and the relational vision, John B. Cobb, Jr., a process theologian, and Charles Birch, an Australian biologist and quite a lay theologian of the process persuasion in his own right, develop an ecological, relational view of reality and the sciences.

Positively speaking, in the Theology of Liberation becomes manifest «the very tense transition from a culturally more or less homogeneous, and in this sense monocentric, church of the West, towards a world church which has many cultural roots and is, thus, polycentric», as formulated by Johann Baptist Metz.11 It is fairly plain that Boff has become, internationally, the most published and read theologian from Latin America.

The Brazilian, Roman Catholic theologian Leonardo Boff (born 1938) may well be right in saying that the Theology of Liberation is «the first theology from the Third World with worldwide resonance» 10 Not least because of its very critical reception in the West, especially in Rome, it has not been possible to remain indifferent to it or simply ignore it.

White theologians reflected on the meaning of God's presence in the world from the time of the Exodus to the civil rights revolution and never once made a sustained theological connection between these two liberation events.

For Ronaldo Muñoz, a Chilean priest and liberation theologian, this is a «reverse schema» from traditional views of Christ, which «project (the) celestial personage (of God the Father) upon our image of Christ.»

The book analyzes the move of some liberation theologians, notably Gustavo Gutierrez of Peru, away from Marxist ideology, even before the Revolution of 1989 consigned Marxism to the dustbin of history with such rude decisiveness.

Writing from the perspective of Minjung theology — a school of liberation theology specifically centered on the oppressed peoples of Korea — Noh reports inductively on the sorts of oppression that often arise from, or are validated by, what the Minjung theologians call division theologies.

Women theologians in Latin America are dealing with the issue of women's oppression from the traditional point of view of Liberation Theology, i.e., from the perspective of the poor.

Liberation theologians committed themselves from the beginning to «listening» to the poor and to organizing them (along with students, lawyers, journalists, and others of the middle class) in comunidades de base, or base communities.

And liberation theologians, breaking from the classical theology practiced in Europe, would collaborate actively in this praxis.

To prevent me from speaking, they stomped their feet in cadence and loudly sang the National Anthem of the Sandinistas, while waving placards proclaiming their solidarity with Nicaragua, as if the new society being built in Nicaragua after the overthrow of Somoza was a concrete example of what liberation theologians were hoping to accomplish.

It may be that, chagrined over recent developments, liberation theologians have indeed moved from radical social reconstruction to Christian spirituality.

Though the curtain of secrecy is drawn over such meetings (one of the abuses that Boff had criticized in his writings), Boff emerged from the encounter smiling, believing that he had made the point that, when dealing with liberation theology, the church ought to consult people directly involved in the struggle, rather than relying solely on European theologians who, as he told reporters, «look on poverty from the outside, from a position of security, in a paternalistic way.»

Although we can easily discern someone else's ideology if it is different from ours (liberation theologians, for example, are constantly accused of being «too ideological»), we have a desperately difficult time recognizing our own.

It is essential that, as theologians and preachers, we read sociology critically and these works, largely from a liberation perspective, provide assistance.