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.
Not exact matches
Whatever is said in justification of the practice of process
theologians in the past, however, it must also be recognized that in the encounter with
liberation theologians we are
called to repent.
His article Christian Social Spiritualitypromotes
Liberation Theology and he cites approvingly Jon Sobrino, just as Gerard Mannion quotes approvingly whom he
calls «the esteemed moral
theologian, Charles E. Curran.»
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.
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.
Unfortunately, some
liberation theologians see in the Exodus only God's
liberation of an oppressed people and miss the fact that he also acted to fulfill his promises to Abraham, to reveal his will and to
call out a special people.
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.
In the light of this
call for commitment, the reticence of the German political
theologians, who share so much with
liberation theologians, is striking.
Round,» June 4 - 11 Century), suggests that the aggressive warlock - hunt (as we must
call it in this case) against
liberation theologians is being placed on a Vatican back burner, if not on hold.