Sentences with phrase «theology social analysis»

But in most such theology social analysis plays a strong, constitutive role.

Not exact matches

It is a matter of personal confession that Whitehead's metaphysics, via process theology, the Marxist analysis of capitalism, via Latin American social analysis, and Biblical study, via the theology of liberation, have jointly served to flesh out a vision of reality in which the divine call to socialist revolution has been confirmed and rendered fully compelling.

Here there seem to be three options: to continue the pursuit of theology as though this change had not taken place, to engage in introspective analysis of theology's role amid the academic disciplines, or to identify theology with some social cause.

From Marxism process theology can learn the importance of critical analysis of the interests that arise within the situation and of the way that the social situation controls thinking which does not become self - critical.

He contends, first, that liberation theology should free its social analysis from a preoccupation with global «dependent capitalism» and move toward more specific analyses of land reform and of other pressing needs which would help popular Christian movements be «more politically effective at a national level.»

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.

Niebuhr's analysis of social sin in Moral Man and Immoral Society prepares us for the concept in liberation theology of «systemic evil.»

The overall suspicion, in other words, is that somehow Christian faith has lost its «transcendent» element, that It has been «reduced» to «horizontalism» at the expense of «verticalism,» that it has become nothing more than «ethics» (and left - wing ethics at that), that «social analysis» has replaced theology, that revolution has replaced revelation — and that Karl Marx is the source of all the difficulty.

William J. Everett takes up the East German case in the context of a wider study of the relationship of covenantal theology to social life, with comparative analyses of India and America.

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.

In order to serve the poor in their liberation struggle, it is necessary for theology to have included in its methodology the critical component of social analysis.

In reordering the theological spectrum, liberation theology thus says: (1) biblical praxis - empowerment comes first and (2) social analysis follows.

The focus of the discussion was the use of social sciences in theology, the rereading of the Bible from the perspective of the poor, the Christian communities in the struggle of liberation and the assumption of some elements of critical and Marxist analysis for a better and deeper understanding of the conflictual reality of the continent.

You will look long, hard, and futilely to find in His Holiness any serious analysis of the Pope's ground - breaking nuptial theology of the human body, or his emerging feminism, or his intense ecumenical outreach to Orthodoxy and the Reformation churches, or his commitment to a theological dialogue with Judaism unprecedented in nearly two thousand years, or his refocusing of Catholic social doctrine, or his passionate interest in the universality of sanctity in the Church, or his dialogue with atheist and agnostic philosophers and scientists, or his commitment to the «method of persuasion» in a revitalized Catholic evangelism, or his millennial sensibility.

6 for an analysis of the prominence of familial language in social - gospel theology.

Robert McAfee Brown, one of the most vigorous defenders of this brand of liberation theology (Theology in a New Key, Westminster, 1978), claims that its major concern is to «see the world in the light of the gospel through the eyes of the oppressed,» using Marxism as the chief instrument for social atheology (Theology in a New Key, Westminster, 1978), claims that its major concern is to «see the world in the light of the gospel through the eyes of the oppressed,» using Marxism as the chief instrument for social aTheology in a New Key, Westminster, 1978), claims that its major concern is to «see the world in the light of the gospel through the eyes of the oppressed,» using Marxism as the chief instrument for social analysis.

(3) The preacher who undertakes reflective and critical self - analysis may well be on the way to the greatest freedom he or she has ever experienced: freedom to preach; freedom to challenge theologies that would claim God's love is limited to the rich and the powerful while excluding the poor and the powerless; freedom to act tout a commitment to social justice; freedom to envision new faith communities and new ways of being faithful to God, to God's people, and to self.