Sentences with phrase «liberation theology is»

This tale of repressed sexuality and liberation theology is surprisingly similar in feel to Melville's film policiers, dramas that explore in fine and ambiguous detail the difficulty and perhaps impossibility of unequivocal ethical behaviour.

An excellent comparison of Niebuhrian realism and liberation theology is McCann, Dennis P., Christian Realism and Liberation Theology: Practical Theologies in Conflict (Maryknoll: Orbis Books, 1981).

One often gets the impression that formulating this experience as a Christian liberation theology is more for political or institutional reasons than out of any deep commitment to Christ.

Can it be true that liberation theology is «really» about spirituality?

The present moment of Liberation Theology is a critical one.

Liberation Theology is facing the challenge of integrating the black perspectives in its theological reflection.

Because of the love, concern and care that this God shows to those who call on him / her, the God portrayed by liberation theology is able to elicit human response of faith and trust.

It underlines that Liberation Theology is necessary to respond to the aspirations of liberation and reflects the biblical meaning of liberation which is an essential theme of the Old Testament and the New Testament.5

Other persons, including high officials of the Church, have said that Liberation Theology is dying.

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.»

Liberation theology is created for us by the world's poor and the God of the poor.

Liberation theology is also an act of prayer, of worship and of contemplation, but in the midst of politics and economics where all of us live.

All we are saying now in liberation theology is this: in the United States we've finally got to take Reinhold Niebuhr's pioneering step serious in theology as well as in social ethics.

It takes one's breath away to read a scholar of Turner's stature write that liberation theology is «strangely silent on issues of theodicy.»

My inclination is to say» that liberation theology is principally a sub-type of the transformationist motif, While Niebuhr illustrates his type with theologians who appeal primarily to the doctrine of creation, the precise theology is not essential to defining the type.

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.

For if Bultmann's final defense of an existentialist theology is not that it is apologetically imperative, but that it is, with respect to belief, the contemporary expression of the Pauline doctrine that we are justified by faith alone without the works of the law, it seems to me that the final and comparably sufficient defense of a liberation theology is that it is, with respect to action, the contemporary expression of the equally Pauline doctrine that the only faith that justifies is the faith that works by love.

The classic text of liberation theology is A Theology of Liberation by Gustavo Gutierrez (Maryknoll, NY: Orbis Books, 1973).

Liberation theology is conducted in a hermeneutical circle which can be entered only in an act of solidarity with the oppressed of the world, an act of such immediacy and commitment that it circumvents the danger of ideological bias normally inherent in political choices.2 From this hermeneutically privileged standpoint, liberation theology proceeds to a social scientific analysis of the situation, which is intended to uncover the structures of oppression and the extensive ideological biases both of the oppressors and of their attendant theologies.

That is why liberation theology is so attentive to eschatology.

The second premise of liberation theology is that «accompanying» the poor and the captives in their pilgrimage is not only an ethical responsibility, but that it provides the most promising context for theological reflection.

Liberation theology is the legitimate, though unanticipated, heir of The Secular City.

The basic weakness in all forms of so - called liberation theology is their overstress on one aspect of the struggle for justice.

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

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

It is sometimes suggested that liberation theology is little more than Marxism with a Christian face.

Marxist Liberation theology is popular among Catholics in poor nations and especially in Latin America where the Pope comes from.

The trouble with liberation theology is not Jesus» death and resurrection and sending of the Spirit, but his earthly life of solidarity with the oppressed is normative.

Generalization is dangerous here too, but it is safe to say that liberation theology is characterized by an emphasis on the experience of oppression and a Marxist - inspired social analysis that divides society into oppressor and oppressed.

He is / was a Muslim by his name and step father's religion, He went to a Black Church where BLT (Black Liberation theology is preached).

Liberation theology: Liberation theology is multifarious and diverse.

Our visitor nodded, took notes, and finally probed with clinical precision: But would you say liberation theology is dead?

From Brian: Liberation Theology is often criticized as reframing the gospel as a social / political agenda at the expense of the message of forgiveness of sins through Jesus.

A critical challenge of liberation theology is its rooting in local praxis and base communities, and here the main British version has been a multifaceted urban theology which has built on a tradition of pastoral, political and community - building activity in cities.

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

The one overriding purpose of a liberation theology is to eliminate oppression.

What we end up with, if we hold fast to Walker's Hartshornean, black liberation theology is an «in the by - and - by» theology.

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.

«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.

Benedict's opposition to liberation theology was ironic because he shared many of its concerns, others say.

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.

Walker must prove this in order to support his claim that Hartshornean and black liberation theologies are absolutely compatible.

Often when I address affluent church audiences on the subject of liberation theology I am asked: When oppressed people get liberated, what then?

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.

As he sees it most of the liberation theologies are chiefly a matter of witness.

Many of Sigmund's admonitions to liberation theology are good ones, and heeding some of these may in fact strengthen liberation theology.

For instance, in its first years, liberation theology was conceived as (second - order) reflection and discourse based on a (first - order) praxis of liberation from oppression, especially from social, economic and political injustice.

Yet even if many of the questions posed by liberation theology are relevant, one can not necessarily respond to them with identical answers or even necessarily apply the same method in obtaining those answers.

There is only one reference to liberation theology m the thesis.

Bishop Paulose expresses the opinion that liberation theology was the final coming to terms of theology with Marx, the positive appropriation of Marx's contribution to modern thought and life.