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.
Not exact matches
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.
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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.
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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.
Since the first centuries of our Common Era when Christian
theologians were forging the categories of a new religion in an old world, and since the Reformations of the 16th and 17th centuries when Christian
theologians were dismantling the religious legitimations of a decadent Christendom,
liberation theologians are not arriving, a little breathless and a little late, at deep cultural transformations
which have already occurred.
Positively speaking, in the Theology of
Liberation becomes manifest «the very tense transition from a culturally more or less homogeneous, and in this sense monocentric, church of the West, towards a world church
which has many cultural roots and is, thus, polycentric», as formulated by Johann Baptist Metz.11 It is fairly plain that Boff has become, internationally, the most published and read
theologian from Latin America.
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Lacking a fertile ideological soil on
which to stake a claim — even in respect to the once fashionable ideology of
liberation for the blacks, the poor, the Third World — the
theologian purports to turn his back on all ideologies and reclaim «raw» consciousness,
which supposedly is free of any group or material biases.
Many
liberation theologians and democratic socialists damn King with faint praise as they continue to pursue those goals for
which he gave his life: peace, the empowerment of the poor and the Third World, and the elimination of racism.
For Ronaldo Muñoz, a Chilean priest and
liberation theologian, this is a «reverse schema» from traditional views of Christ,
which «project (the) celestial personage (of God the Father) upon our image of Christ.»
It is clear that the congregation's main fear with Boff is not Marxism (as it is with many other
liberation theologians) but his central emphasis on the Holy Spirit,
which could challenge the validity of present ecclesial structures.