Sentences with phrase «with liberation theologian»

For seventeen years Tony Clarke, an Anglican, directed the Social Affairs department of the Canadian bishops conference, working in tandem with liberation theologian Gregory Baum.

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.

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

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.

In the light of this call for commitment, the reticence of the German political theologians, who share so much with liberation theologians, is striking.

For God as love to desire and act positively toward the well - being of all includes an understanding with liberation theologians that God wills the well - being particularly of those who are most lacking in that quality of being.

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.

«Liberation theologians are comfortable working with government and political parties on the left while Benedict is more comfortable remaining neutral,» Luzarraga says.

His 1948 book was indeed moderate by comparison with the enthusiastic Marxism of the liberation theologians who were to come.

Novak leaves the reader with the impression that Latin America's devastating poverty is the result of the «misbegotten form of social analysis» employed by the liberation theologians.

Walker's efforts are based on his belief that Hartshorne's principles are entirely consistent with the agenda of black and liberation theologians.

Liberation theology «is obliged» to provide African American theologians with the guidelines for theological construction.

There is little doubt that the concern for cultures and religions expresses the middle class social location of most process theologians, whereas the focus on political and economic issues and the concomitant demand for justice express the identification with the poor that is the glory of liberation theology.

Throughout, he interacts appreciatively with the theologians of hope and liberation, especially Jurgen Moltmann and the Latin American liberation theologians.

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.

Although Brown does not uncritically agree with everything said by theologians of liberation, he presents his form of process theology more as a supplementation and conceptual grounding of their insights than as expressing a different understanding of the theological task.

This is at odds with the teaching of liberation theology, where you had black theologians like Dr. James Cone who wrote that the gospel is essentially for the oppressed and not the oppressor.

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.

As expected, scholar and activist Monica Coleman responded to your questions for «Ask a Liberation Theologian» with insight and grace.

For female theologians from Africa, Asia and Latin America, Jesus, besides identifying with the poor, is a model of true humanity who can inspire others to struggle for liberation.

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.»

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.

Meanwhile, liberation theologians have protested that postliberal theology is more concerned with Christian catechesis, formation and liturgy than with the struggle for social justice.

He has also learned from the Eastern Orthodox Jesus (culled from Tolstoy and Dostoevsky), the Roman Catholic Jesus (from Flannery O'Connor and Thomas Merton), the Anabaptist Jesus (with his way of nonviolence), the Jesus of the Oppressed (from liberation theologians) and, most strikingly, the liberal Protestant Jesus.

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).

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.

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.

Process thinkers must come to grips with the urgent social justice issues raised by liberation theologians.

If liberation theologians, in solidarity with the victims of modernity, have no illusions about modernity's quest for «pure reason,» we are just as disillusioned about the quest for «pure religion» in classical sacralisms.

Likewise, process thinkers, if they are to have any real impact on the contemporary scene, must come to grips with the urgent social justice issues raised by liberation theologians.

As the ills of capitalism became apparent in the late 19th century and as various forms of socialism — Soviet, democratic, Chinese - developed in the 20th century, notable Christian theologians — Tillich, the early Reinhold Niebuhr, the early Brunner and, more recently, liberation theologians - have advocated the wedding of Christian ethics with socialist economic practice.

Although Pope John Paul II has made clear his disagreement with the revolutionary approach of liberation theologians, Catholic social teaching is more radical than the popular opinion of the present Pope, based on his views about birth control and sexual morality, might suggest.

Beyond this, Gutiérrez's observation, along with converging insights of other liberation theologians, has led me to realize that the ideology involved in the traditional formulations of faith's claims is as much a problem as the mythology they involve in establishing their credibility to contemporary men and women.

To the liberation theologian, deeply influenced by a hermeneutics of suspicion, knowledge can not equal virtue, unless that knowledge be a product of the praxis of solidarity with the oppressed.

The Brazilian, Roman Catholic theologian Leonardo Boff (born 1938) may well be right in saying that the Theology of Liberation is «the first theology from the Third World with worldwide resonance» 10 Not least because of its very critical reception in the West, especially in Rome, it has not been possible to remain indifferent to it or simply ignore it.

De Gruchy believes, with Bonhoeffer and liberation theologians, that reconciliation is first «an action, praxis and movement before it becomes a theory or dogma, something celebrated before it is explained.»

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.

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.

Again, in 1984, when Cardinal Joseph Ratzinger, with the pope's approval, issued his critique of liberation theology, most Latin American theologians sidestepped it by saying that what Ratzinger was describing was not liberation theology but a caricature, and hence his criticisms did not apply to them or their colleagues.

The book analyzes the move of some liberation theologians, notably Gustavo Gutierrez of Peru, away from Marxist ideology, even before the Revolution of 1989 consigned Marxism to the dustbin of history with such rude decisiveness.

Most liberation theologians have more work to do if they are to make clear that this exercise of the divine freedom, too, can never be theologically identical with any particular political claim.

As we all know, Latin American liberation theologians are deeply engaged with Marxism.

Latin American theologians knew with anticipation that Rome was preparing a document on Liberation Theology.

All this has left the liberation theologians with two separate and equally serious analytical problems, one having to do with economics and one having to do with politics.

Women theologians in Latin America are dealing with the issue of women's oppression from the traditional point of view of Liberation Theology, i.e., from the perspective of the poor.

Liberation theologians committed themselves from the beginning to «listening» to the poor and to organizing them (along with students, lawyers, journalists, and others of the middle class) in comunidades de base, or base communities.

It is a disqualification of Liberation Theology and a misunderstanding of the real intentions of the theologians of Latin America who have always proclaimed their faith in Jesus Christ, have been active members of the church and have supported the poor even with the risk of their lives.

To prevent me from speaking, they stomped their feet in cadence and loudly sang the National Anthem of the Sandinistas, while waving placards proclaiming their solidarity with Nicaragua, as if the new society being built in Nicaragua after the overthrow of Somoza was a concrete example of what liberation theologians were hoping to accomplish.

But we have hardly begun to integrate what we are learning there with what the liberation theologians are teaching us.

And meanwhile some wreckers were around, creating havoc with people's faith — liberation theologians owing more to Marx than to the Gospel of Christ, crusaders for contraception who railed against Humanae Vitae and denounced the gentle Paul VI with a savagery that caused that good, wise and courageous man real sufering.