Liberation Ecclesiologies with Special Reference to Latin America

Author(s):  
Michelle Gonzalez Maldonado

This chapter starts by reflecting on the historic European and North American dominance of theology, including ecclesiology, and by noting that in recent decades minority voices from the global South have begun to make themselves heard, salient among them liberation theologians. Liberation theology, emanating from—but not confined to—Latin America, is introduced. It has developed a new theological method, with radical implications for ecclesiology. In liberation theology the principal subjects of the church are not the members of the ecclesiastical hierarchy, but the poor or otherwise marginalized, gathered in ‘base communities’ to read the Bible in the light of their experience of oppression. The gospel message is not primarily concerned with individual salvation but with social and economic justice and the sustaining of communities of mutual support. The targets of Liberation Theology also include colonialism, racism and ethnocentrism, gender discrimination, and oppression on grounds of sexual orientation.

2018 ◽  
Vol 50 (1) ◽  
pp. 19
Author(s):  
Jorge Costadoat Carrasco

RESUMEN: El objetivo de esta investigación es suministrar argumentos para identificar la Teología latinoamericana con la Teología de la liberación, y viceversa. Entre estos argumentos se debe considerar la conciencia de alcanzar la “mayoría de edad” de la Iglesia en América Latina en el postconcilio; la convicción de los teólogos de la liberación de estar elaborando una “nueva manera” de hacer teo­logía; una toma de distancia del carácter ilustrado de la teología; y la posibilidad de reconocer en los acontecimientos regionales, particularmente en los pobres, un habla original de Dios. Este artículo pretende hacer una contribución al status quaestionis del método teológico.ABSTRACT: The objective of this paper is to provide arguments to identify Latin American Theology with Liberation Theology, and vice versa. Among these arguments, one should consider the awareness of the Church in Latin America reaching its “age of maturity” in the post-conciliar period. Other arguments are the conviction of liberation theologians to be elaborating a “new way” of doing theology; a distance from the illustrated characteristic of theology; and, the possibility of recognizing in regional events, particularly in the poor, God’s original speech. This article aims to contribute to the status quaestionis of the theological method.


2018 ◽  
Vol 50 (1) ◽  
pp. 19
Author(s):  
Jorge Costadoat Carrasco

RESUMEN: El objetivo de esta investigación es suministrar argumentos para identificar la Teología latinoamericana con la Teología de la liberación, y viceversa. Entre estos argumentos se debe considerar la conciencia de alcanzar la “mayoría de edad” de la Iglesia en América Latina en el postconcilio; la convicción de los teólogos de la liberación de estar elaborando una “nueva manera” de hacer teo­logía; una toma de distancia del carácter ilustrado de la teología; y la posibilidad de reconocer en los acontecimientos regionales, particularmente en los pobres, un habla original de Dios. Este artículo pretende hacer una contribución al status quaestionis del método teológico.ABSTRACT: The objective of this paper is to provide arguments to identify Latin American Theology with Liberation Theology, and vice versa. Among these arguments, one should consider the awareness of the Church in Latin America reaching its “age of maturity” in the post-conciliar period. Other arguments are the conviction of liberation theologians to be elaborating a “new way” of doing theology; a distance from the illustrated characteristic of theology; and, the possibility of recognizing in regional events, particularly in the poor, God’s original speech. This article aims to contribute to the status quaestionis of the theological method.


Author(s):  
Matthew A. Shadle

This chapter examines the emergence of liberation theology in Latin America. It offers three cases studies illustrating the economic and political turmoil in Latin America in the 1960s and 1970s: Chile, Brazil, and El Salvador. The chapter then turns to the theology of two prominent liberation theologians, Gustavo Gutiérrez and Ignacio Ellacuría. Gutiérrez proposes that God calls us to make a preferential option for the poor, and to work for integral liberation in history. Similarly, Ellacuría explains that God offers his salvation in history, and the church is called to realize the Reign of God in the midst of historical reality, siding with the “crucified people” with whom Jesus identifies.


Author(s):  
Matt Eisenbrandt

Using trial testimony about Romero’s last Sunday homily in 1980, this chapter gives a history of the Catholic Church in El Salvador and Romero’s life culminating in his three years as archbishop. The Church underwent an overhaul during the 1960s, leading many priests and bishops in Latin America to follow Liberation Theology, the belief that rather than providing charity to the poor, they should focus on the systemic causes of inequality. Romero was viewed by many Salvadoran clergy as conservative when he became archbishop in 1977 but the death squad murder of his friend Rutilio Grande, a Jesuit follower of Liberation Theology, pushed Romero to more openly denounce those responsible for the inequality and repression. The day before his murder, Romero, in his Sunday homily, called on soldiers to “stop the repression” by disobeying the orders of their commanders.


1982 ◽  
Vol 35 (4) ◽  
pp. 337-350 ◽  
Author(s):  
J. Emmette Weir

Jorgen Moltmann has remarked that Reading the Bible with the eyes of the poor is a different thing from reading it with a full belly. If it is read in the light of the experience and hopes of the oppressed, the Bible's revolutionary themes — promise, exodus, resurrection and spirit — come alive.These words go to the very heart of the matter of our concern in this essay — the hermeneutics of Liberation Theology. It is a subject of vital importance for the Church today. For Liberation Theology is developing creative and challenging insights, principles and procedures in the field of Biblical interpretation. There are several reasons for this.


2003 ◽  
Vol 11 (3) ◽  
pp. 579-587
Author(s):  
Jorge Pixley

AbstractUsing the experience of the network of popular biblical study groups in Latin America and the biblical scholars who accompany them, this article outlines the basic requirements for a pastoral reading of the Bible. Special emphasis is given to the need for using the history of composition, necessarily hypothetical, in order to recover the political dynamics of the texts. The resulting pastoral reading will serve a public as well as a church function.


Pro Ecclesia ◽  
2019 ◽  
Vol 28 (3) ◽  
pp. 320-332
Author(s):  
Ross McCullough

This paper argues that central claims about the poor in liberation theology do not displace traditional claims about the centrality of the Church but are a natural outworking of them. Christ is present in the poor first in the sense that Christ is present prior to and as preparation for justification, working to overcome our infirmities; Christ is present second in the sense that the poor are God’s special instrument of salvation. Neither manner of being present relies on the rethinking of nature and grace in the 20th century that is sometimes made foundational to liberation theology, suggesting that at least some of its central claims could survive translation to other conceptions.


1976 ◽  
Vol 8 (3) ◽  
pp. 255-273
Author(s):  
Susan Smith Tamke

Charles Kingsley complained in 1848, “We have used the Bible as if it were a mere constable's handbook—an opium-dose for keeping beasts of burden patient while they were being overloaded—a mere book to keep the poor in order.” Kingsley was outraged that religion should be used for the utilitarian purpose of keeping the lower classes in their place. And yet, in most societies religion has traditionally served the very practical purpose of supporting the established social order. To this end the Christian church—and in this regard it is no different than any other institutionalized religion—has preached a social ethic of obedience and submission to the government in power and to the established social order. The church does this by sanctioning a given code of behavior: those people who conform to the prescribed behavioral norm will achieve salvation, while those who fail to conform are ostracized from the religious community and, presumably, are damned. In sociological terms, the code of behavior approved by a given society is most often determined by that society's most influential groups, always with a view (not always conscious or deliberate) of maintaining the groups' dominance. From the point of view of the least influential classes, this didactic function of the church may be seen as an effort at social control, at internal colonialism—in Kinglsey's words, an effort simply to keep the “beasts of burden…, the poor in order.” In terms of biblical imagery the church's didactic function is to separate the sheep from the goats, that is, to set a standard of “respectable” behavior to be followed by the compliant sheep, with probable eternal damnation and temporal punishment for the recalcitrant goats.


2020 ◽  
Vol 3 (2) ◽  
pp. 9-17
Author(s):  
Agnes Alicia ◽  
Ayu Rotama Silitonga ◽  
Agustina Bela ◽  
Ayang Emiyati

Children's ministry is very motivating for the church and child servants because it affects the growth of the child's faith. One of them is the ministry of evangelism. Evangelism is the message of salvation and judgment in Christ Jesus. Children aged 5 - 10 years do not usually understand and interpret themselves as "Christians" because they only follow what their parents do and do. = 'So it is necessary to teach through evangelism to these children. The question is how does a minister convey the "gospel" message to children so that it can be understood easily and what are the results of the ministry? This paper has two purposes. First, the servant understands the method or way of a servant to convey the "gospel" message simply. Second, so that children better understand the true meaning of the Bible. The research method used is qualitative by interviewing sources to examine and understand the attitudes, views, feelings and behavior of an individual or group of people and literature research to support this writing.


2016 ◽  
Vol 48 (2) ◽  
pp. 229
Author(s):  
Victor Codina

Resumen: La Teología de la Liberación (TdL) que siempre ha reflexionado desde la fe a partir de la realidad de los pobres, no puede quedar insensible ante el mundo cambiante de hoy. Damos aquí por supuesto todo lo elaborado en torno a la TdL, por ejemplo en Mysterium liberationis (ELLACURÍA; SOBRINO, 1990, v. I-II) y en Y el mar se abrió (SUSIN, 2001), y quisiéramos seguir avanzando en la comprensión de los actuales desafíos de la TdL. Por ello comenzaremos por mostrar los fundamentos de la TdL como base de su identidad que se ha mantenido constante a través de los años. A pesar de las diversas corrientes y de la evolución a través de los años, se respira en todos los teólogos y teólogas de la TdL un innegable aire de familia. Pero, al mismo tiempo queremos mostrar la evolución y variaciones de esta TdL a lo largo de estos años, como se pueden constatar, de modo paradigmático, a través de los diversos congresos o encuentros celebrados sobre TdL. Con todo, lo más importante es mirar al futuro y detectar cuáles son los mayores y nuevos desafíos de la TdL en el contexto actual de la sociedad y de la Iglesia. Esto lo sintetizaremos en un decálogo teológico.Abstract: Liberation Theology (TdL) which has always reflected faith from the reality of the poor, must not remain insensitive to the changing world today. Taking into account all the scientific production about TdL, for example Mysterium liberationis (ELLACURÍA; SOBRINO, 1990, v. I-II) and El mar se abrió (SUSIN, 2001), we will move forward to understand its current challenges. Initially, we will present the fundamentals of TdL in view of its identity preserved over the years. Despite its diferent trends and evolution over the years, there is an undeniable family feeling among all theologians of TdL. But at the same time we want to show the evolution and variations of TdL over the years, as you can observe, paradigmatically, through the various conferences and meetings dedicated this theology. However, it is of utmost importance to look ahead and identify what are the new challenges of TdL in the current context of society and the Church. This will be synthesized in a Theological Decalogue.


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