Sentences with phrase «way liberation theology»

Not exact matches

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.

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

Liberation theology looks to the words of Jesus in Luke 4 where he describes his call to ministry (echoing the words of the ancient prophet Isaiah) and at the ways that he included many of the outcast (women, Samaritans, tax collectors, etc.) in his ministry and parable.

Feminist theology requires that we reflect on all that is dehumanizing and oppressive, everything that stands in the way of the liberation of all people.

Both McGovern and Sigmund, in different ways, acknowledge the appropriateness of liberation theology's critique of capitalism.

In challenging process theology to state explicitly that God sides with the oppressed, and to do so in a way that does not rule out the possibility of righteous counterviolence, I understand Jones to be challenging process theology to explicate the social - ethical consequences of accepting certain metaphysical truths in order that black theology might measure its ethical content against the needs of the struggle for liberation.

Broadly conceived, black theology asks not only about the metaphysical status of process theology, but also, and more importantly, can process theology illuminate social - political ethics in a way that contributes favorably to the liberation struggle?

Once considered exotic and fanciful, liberation theologies now have a good chance of becoming the way ahead for theology in the next century — if only they can manage to be true both to the aspirations of the oppressed and to the reality of the beyond in their midst [«Third World Theology, Fourth World Liberation,liberation theologies now have a good chance of becoming the way ahead for theology in the next century — if only they can manage to be true both to the aspirations of the oppressed and to the reality of the beyond in their midst [«Third World Theology, Fourth World Liberation,&rtheology in the next century — if only they can manage to be true both to the aspirations of the oppressed and to the reality of the beyond in their midst [«Third World Theology, Fourth World Liberation,&rTheology, Fourth World Liberation,Liberation,»...

«A theology of liberation», writes Gustavo Gutierrez, «offers us not so much a new theme for reflections as a new way to do theology».

They remind us that liberation theology has never been a new theology but rather a new way of doing theology — from the perspective of the poor and their struggle for justice and liberation.

The struggle for the liberation of Hispanic women is being carried out in many different ways by many different mujeristas all around the U.S. Mujerista theology is one of the voices of such a struggle — a struggle that is life for us because we have learned from our grandmothers and mothers that la vida es la lucha.

Three emergent theological movements — black theology, feminist theology, and liberation theology from the Third World — challenge traditional ways of doing theology on the grounds that Christian consciousness as it has been» given shape in the modern world is burdened with Western, liberal, male and white perceptions of reality.

Robert McAfee Brown, in an introduction to Theology in the Americas (edited by Sergio Torres and John Eagleson [Orbis, 1976]-RRB-, suggests four ways in which the challenges of Latin American liberation theology can beTheology in the Americas (edited by Sergio Torres and John Eagleson [Orbis, 1976]-RRB-, suggests four ways in which the challenges of Latin American liberation theology can betheology can be evaded.

When this common goal is linked with the desire of Dalits and Adivasis to preserve their respective ways of being in the world, the essence of theology (resistance - liberation) is engendered.

Once considered exotic and fanciful, liberation theologies now have a good chance of becoming the way ahead for theology in the next century — if only they can manage to be true both to the aspirations of the oppressed and to the reality of the beyond in their midst [«Third World Theology, Fourth World Liberation,» The Christian Century, May 19, 197liberation theologies now have a good chance of becoming the way ahead for theology in the next century — if only they can manage to be true both to the aspirations of the oppressed and to the reality of the beyond in their midst [«Third World Theology, Fourth World Liberation,» The Christian Century, May 19, 1976,theology in the next century — if only they can manage to be true both to the aspirations of the oppressed and to the reality of the beyond in their midst [«Third World Theology, Fourth World Liberation,» The Christian Century, May 19, 1976,Theology, Fourth World Liberation,» The Christian Century, May 19, 197Liberation,» The Christian Century, May 19, 1976, P. 477]

Once considered exotic and fanciful, liberation theologies now have a good chance of becoming the way ahead for theology in the next century.

Just as liberation theologians have shown that human liberation can not be considered simply as an additional topic tacked on to an otherwise unchanged theology, so also changing the way human beings relate to the natural world can not be simply an additional item on the already overcrowded agenda of the churches.

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.»

Liberation theology, liberation movements in Central America and the rest of South America, South Africa, Asia, etc., «People's Power» in the Philippines, student protests and a democratic reform movement in South Korea, as well as the stubborn persistence of dissidents in the Soviet Union, and Solidarity in Poland all bear witness, in their various and fragmentary ways, to peoples» fundamental desire to belong and to participate effectively in the decisions that shape theiLiberation theology, liberation movements in Central America and the rest of South America, South Africa, Asia, etc., «People's Power» in the Philippines, student protests and a democratic reform movement in South Korea, as well as the stubborn persistence of dissidents in the Soviet Union, and Solidarity in Poland all bear witness, in their various and fragmentary ways, to peoples» fundamental desire to belong and to participate effectively in the decisions that shape theiliberation movements in Central America and the rest of South America, South Africa, Asia, etc., «People's Power» in the Philippines, student protests and a democratic reform movement in South Korea, as well as the stubborn persistence of dissidents in the Soviet Union, and Solidarity in Poland all bear witness, in their various and fragmentary ways, to peoples» fundamental desire to belong and to participate effectively in the decisions that shape their futures.