Sentences with phrase «liberation theologians in»

To reckon with Barth is to encounter one whose theology later inspired liberation theologians in Latin America and antiapartheid theologians in South Africa — a theologian who felt that what you pray for, you must also work for.

To reckon with Barth, then, is to encounter one whose theology later inspired liberation theologians in Latin America and antiapartheid theologians in South Africa — a theologian who felt that what you pray for, you must also work for.

And we North Americans should not claim to be liberation theologians in the Latin American mold.

This does not mean that when we follow liberation theologians in the turn to praxis, our method will be exactly the same as theirs.

Not exact matches

Yet Benedict was suspicious of liberation theologians because some aligned themselves with political movements that sought to overthrow repressive governments in Latin America, other historians say.

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 oppressed.

Under the influence of the recent varieties of liberation theologies we are learning to appreciate this way of theologizing, and some of the more creative work in the interpretation of Wesley and the Wesleyan tradition has drawn on correlations of theological method with the liberation theologians.

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?

Occasionally liberation theologians suggest that injustice is a function of capitalism and would be overcome more or less automatically in a socialist society.

The liberation theologian does not first work out questions of the nature of God and Christ and the church in one context, such as that of the academic community, and then apply these answers to the social situation.

In alliance with liberation theologians and other concerned Christians, they have had some success.

It may be even more difficult for liberation theologians to admit that there are values in the perspective of the oppressor when they see so clearly the marks of interest in the structures of society the oppressor has organized and in the ideology by which these are justified.

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

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.

There is nothing in the social location of liberation theologians to prevent this.

Even in Latin America we suspect that there is an indigenous perspective that comes closer to ours than to that of many liberation theologians.

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.

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.

But what makes today's left so sure that economic justice and sexual liberation coincide in the way, say, that truth, beauty, and goodness do in the schemes of theologians?

Bonhoeffer has probably had more influence in South Africa on liberation and contextual theologies than any other European theologian in the 20th century.

This has happened especially among Latin American liberation theologians, who have worked out the full gamut of Christian doctrines in a way that can lay claim to being a continuation and transformation of the whole tradition.

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.

I'm actually glad about it because it gave liberation theologians an opportunity to share about liberation theology in a more public way.

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 theIn 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 thein common, and they are often impersonal «supermarkets for the sacraments,» as some liberation theologians call them.

Sigmund overlooks the way Gustavo Gutiérrez and other liberation theologians themselves qualified their relation to Marxism and to revolution, even in the early days.

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.»

In a chapter devoted to Chile in the early 1970s, Sigmund argues that liberation theologians there became too enthusiastic about political revolution in a socialist mode, but he gives little if any attention to U.S. political involvementIn a chapter devoted to Chile in the early 1970s, Sigmund argues that liberation theologians there became too enthusiastic about political revolution in a socialist mode, but he gives little if any attention to U.S. political involvementin the early 1970s, Sigmund argues that liberation theologians there became too enthusiastic about political revolution in a socialist mode, but he gives little if any attention to U.S. political involvementin a socialist mode, but he gives little if any attention to U.S. political involvements.

(Liberation theologians are scarcely mentioned in his otherwise comprehensive bibliography.)

Robert McAfee Brown, whose name is symbolic for engaged theologian and ethicist, is perhaps best known for being able to write clearly, for example, in Theology in a New Key: Responding to Liberation Theology and Saying Yes and Saying No: On Rendering to God and Caesar.

Whether we find ourselves as theologians in the camp of the oppressor or the oppressed, what we have to interpret is a gospel of liberation.

Thus, there is a key subtext in Sigmund's book, a kind of subliminal message to be received by North American readers already caught up in celebrating perestroika: «Come now, liberation theologians, announce this day whom you shall serve, the revolution of old or the democracies that are growing in this bright new day.»

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.»

Sigmund, who is strongly critical of liberationists» rejections of capitalism, also takes Novak to task for trusting to «the magic of the market» and for being «no more willing to engage in criticism of capitalism than liberation theologians are of socialism.»

Seen against the background of McGovern's book, however, Sigmund's invitation to liberation theologians to make an either - or choice between «revolution or democracy» seems too simple, and in the long run it obscures the kind of fundamental freedoms for which Latin America still awaits.

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.

The interpretation developed in the base Christian communities was paralleled by the work of theologians and biblical scholars, who articulated the principles of liberation hermeneutics in a series of important studies (see, especially Leonardo Boff and Clodovis Boff, Introducing Liberation Theology, and J. Severino Croatto, Biblical Hermeneutics: Toward a Theory of Reading in the Production ofliberation hermeneutics in a series of important studies (see, especially Leonardo Boff and Clodovis Boff, Introducing Liberation Theology, and J. Severino Croatto, Biblical Hermeneutics: Toward a Theory of Reading in the Production ofLiberation Theology, and J. Severino Croatto, Biblical Hermeneutics: Toward a Theory of Reading in the Production of Meaning).

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 theologieIn 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 theologiein the face of the world's injustices than that found in Marxist - oriented liberation theologiein Marxist - oriented liberation theologies.

This is, in part, what liberation theologians of the Third World have been trying to tell us.

It has been raised again more recently in the face of the cultural challenges to dominant western theological formulations by liberation, feminist and Asian theologians.

Christian liberation theologians have been clear in their emphasis on human rights of the peoples oppressed due to racism, colonialism or gender.

In this regard, liberation theologians have understood Jesus well, for they experienced the setting of his sayings as they themselves lived among the poor and oppressed of South America.

After relating his personal experience with homosexuals in counseling and after analyzing the contemporary movement toward gay liberation, Williams devotes successive chapters to a discussion of four social scientists» views of homosexuality, to an analysis of the Biblical teaching, and finally to a presentation of the positions of three representative theologians - Barth (traditional), Thielicke (moderating), and McNeill (accepting).

I Background and Context Several preunderstandings inform my approach and participation in this welcome dialogue between process and liberation theologians.

But, as Ogden notes with respect to liberation theologians, they «focus on the existential meaning of God for us without dealing at all adequately with the metaphysical being of God in himself».22 To reject the conceptual task of theology reflects an inadequate understanding of how faith functions.

Kappen, Liberation theology and Marxism, «There are a number of liberation theologians who employ Marxian methodology and terminology in theirLiberation theology and Marxism, «There are a number of liberation theologians who employ Marxian methodology and terminology in theirliberation theologians who employ Marxian methodology and terminology in their writings.

In general liberation theologians have given more emphasis to description of the situation than to prescribing economic alternatives.

In dialectically articulating our solidarity with the victims of injustice, liberation theologians provide the theological dimensions of a much larger contemporary n7lOvement among scientists, technologists and scholars.

Ratzinger's position in the Curia makes it clear that he is not simply speaking for himself, but in the name of the Vatican, which has been carrying on an undercover investigation of liberation theologians.

Against sacralism, liberation theologians point to the many ideological distortions of Christian faith to legitimate dominative power - complexes and value - conflicts in which that faith is used to victimize the poor, women, non-European races, the environment, and the defenseless.

At the same time, he directed some critical comments to the liberation theologians, thereby underscoring some of the points made earlier in the conference by Schubert Ogden.