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Essays on history of liberation theology
Evangelicalism in america history essay
Evangelicalism in america history essay
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At first glance, evangelicals and liberation theologians seem rather different. On average, American evangelicals are middle-aged white Southerners, have conservative and republican ideologies, and historically originate from the tradition of fundamentalist Protestantism. Liberation theologians, on the other hand, come from a diverse array of backgrounds and historical contexts but in general are tied to the needs of a community and concerned with the transformation of social existence.
Yet, when one considers what evangelicalism and liberation theology are at their core, where they come from, and what is central to them, similarities subsist. In their broadest senses, liberation theology and evangelicalism are movements. They are not formal organizations, Christian denominations, or churches. No one attends 1st Evangelical of Chicago or Christ the Liberator of New York. There are no governing bodies that manage their affairs or central administrations to define what is and is not part of these movements. Evangelicalism and liberation theology are umbrella terms. They cover a wide span of Christian traditions, and it is the individuals within these movements who define them.
Historically, these streams were formed as reactions to circumstances. Liberation theology developed in response to social atrocities—Black liberation theology from within the context of the Civil Rights and Black Power movements, and Latin liberation theology from theologians who witnessed extreme poverty, inequality, and violence in South America. Although not arising out of such dire circumstances, Evangelicalism was also a response. It is rooted in 20th century fundamentalism, which was a reaction to Protestant liberalism. These fundamentalists be...
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...onement: Biblical, Theological, and Practical Perspectives: Essays in Honor of Roger Nicole, edited by Charlies E. Hill and Frank A. James. Downer Grove: IVP, 2004.
Newport, Frank and Carroll, Joseph. “Another Look at Evangelicals in America Today,” Gallup,
December 2, 2005, accessed April 29, 2013.
Noll, Mark A. “What is ‘Evangelical?’” in The Oxford Handbook of Evangelical Theology, edited by Gerald R. McDermott. New York: Oxford Press, 2010
Schreiner, Thomas R. “Penal Substitution View” in The Nature of the Atonement: Four Views, edited by James Beilby and Paul R. Eddy. Downer Groves: IVP, 2006.
Sobrino, Jon. Jesus the Liberator: A Historical-Theological Reading of Jesus of Nazareth.
Translated by Paul Burns. Maryknoll, NY: Orbis Books, 1993.
----------. Christ the Liberator: A View from the Victims. Translated by Paul Burns. Maryknoll,
NY: Orbis Books, 2001.
This paper elaborates on the diverse contributions peoples of African descent have made to the pluralistic religious landscape of America and replicates various passages from our textbook. It focuses on the personal narratives of non-religious to religious leaders—exemplifying their influence on the African American religious movement during slavery and the reconstruction of America. Each section represents different historical periods, regional variations, and non-Christian expressions of African-American religion.
Edwards died roughly 20 years before the American Revolution, which means he was a British subject at birth and death. Edwards believed that religion is tied to nations and empires, and that revivals were necessary in history. Edwards’ belief in revivals began what is known as The Great Awakening. Edwards’ purpose in ministry was the preaching that God is sovereign, but also loving towards his creation. Since God is sovereign, Edwards claimed that God worked through revolutions and wars to bring the message of the gospel (Marsden, Jonathon Edwards, 4, 9, 197). Edwards’ most known sermon Sinners in the Hands of an Angry God was preached to revive the demoralized congregations. The congregations of New England had low memberships within different churches, and competition from denominational pluralism was stagnant (Lukasik, 231). Getting the colonists to return back to God was the mission and purpose of The Great Awakening. Through this, Edwards hoped that this movement will foster a great increase in learning about God (Marsden, Jonathon Edwards,
Parishioners often ask me if there is really any difference between United Methodist and the Baptists down the road. The answer, “quite a lot,” generally surprises them. When they ask me to explain, I often point them in the direction of our polity and the theology it reflects.
Slavery was a dominant part of the political and social arenas of 1800’s America. However, it was not homogenous as it divided America into two distinct groups: those who supported it and those who did not. Traditionally, the states in the north had been anti-slavery while the states in the south had been pro-slavery. Southern life and economy depended on slavery and therefore staunchly supported the continued legal status of slavery. The northern states on the other hand recognized the inhumane nature of slavery and campaigned to establish equality for all citizens. In order to establish solid reasoning for their stance, both pro-slave and anti-slave groups turned to theological inspiration for their actions. The Bible inspired both pro-slavery advocates and anti-slavery abolitionists alike. Religion was used in order to justify slavery and also to condemn it.
However, both groups consciously reshaped the organizing framework of religion to diminish its ordering of their lives within the public and private sphere. Prothero posits that while “The Bible remained authoritative [. . .] Americans insisted on interpreting it for themselves” (47), especially women who lived under its patriarchal construction. “In that effort,” Prothero continues “they were assisted by a new culture hero: the populist preacher, who combined evangelicalism and egalitarianism in daring new ways” (47). Prothero maintains that it was “the rise of pulpit storytelling” (51) that allowed such reimagining of religious ideology. Prothero goes on to argue that the “story sermon” (51) as a rhetorical style “did not catch on as fast in New England as it did in the South and the West (51),” a point ...
James H. Cone is the Charles A. Briggs Distinguished Professor of Systematic Theology at Union Theological Seminary in New York City. Dr. Cone probably is best known for his book, A Black Theology of Liberation, though he has authored several other books. Dr. Cone wrote that the lack of relevant and “risky” theology suggests that theologians are not able to free themselves from being oppressive structures of society and suggested an alternative. He believes it is evident that the main difficulty most whites have with Black Power and its compatible relationship to the Christian gospel stemmed from their own inability to translate non-traditional theology into the history of black people. The black man’s response to God’s act in Christ must be different from the whites because his life experiences are different, Dr. Cone believes. In the “black experience,” the author suggested that a powerful message of biblical theology is liberation from oppression.
...ir political issues being supported or not. Non-evangelicals supported the moral cod of the evangelicals. When the evangelicals isolated themselves, they let the American culture to grew more secular. Evangelicals did not notice the change in American politics nor did they involve themselves in politics till their subculture was attacked. In academics, though they still did not care for it, they started to be more accepting of secular ideology. Though they are involved with the American culture and politics, evangelicals today are still partially isolated, like they still refrain from immoral music, television, and dancing. They are also involved with church activities. But the isolation of the ‘Christian Bubble’ does not do God’s will of showing God’s love to the world.
The ministers of the Great Awakening certainly account for the tremendous success that the movement attained. George Whitefield is the primary figure in this group of men. In John Gillies introduction to Memoirs of Rev. George Whitefield, he states of Whitefield that “no individual . . . has so identified himself with the growth and spread of practical religion, in England and America” (iii). In this text as well as in Frank Lambert’ s “ ‘Pedlar in Divinity’: George Whitefield and the Great Awakening, 1737-1745,” George Whitefield is recognized as the catalyst behind the success of the movement. Lambert argues that Whitefield’s success was anchored in his ability to market the revival. He gives an account of the cartons full of literature that Whitefield brings to the colonies with hopes of elevating the movement to great le...
Although the term black liberation theology is fairly new, becoming popular in the early 1960’s with Black Theology and Black Power, a book written by James H. Cone, its ideas are pretty old, which can be clearly seen in spirituals sang by Africans during the time of slavery nearly 400 years ago. # It was through these hymns that black liberation spawned. Although Cone is given credit for “the discovery of black liberation theology,” it’s beliefs can quite clearly be seen in the efforts of men like preacher Nat Turner and his rebellion against slavery in the mid 1800’s or Marcus Garvey, one of the first men to “see God through black spectacles” in the early 1900’s. More recently, black theology emerged as a formal discipline. Beginning with the "black power" movement in 1966, black clergy in many major denominations began to reassess the relationship of the Christian church to the black community.
This paper is written to discuss the many different ideas that have been discussed over the first half of Theology 104. This class went over many topics which gave me a much better understanding of Christianity, Jesus, and the Bible. I will be addressing two topics of which I feel are very important to Christianity. First, I will be focusing on the question did Jesus claim to be God? This is one of the biggest challenges of the Bibles that come up quite often. Secondly, I will focus on character development.
Protestantism and Pentecostalism has risen to 15% of the population. Their members are mostly poor or part of the working class. Their ministers are from the same social class as its members, unlike catholicism where most priests come from the elites of the neighborhood. The rise of evangelicals has surprised the region and has grown exponentially.
"God of the Oppressed" is brilliantly organized into ten chapters. These chapters serve as the building blocks to the true understanding of Cone’s Black Theology. This progressive movement begins with an introduction of both him and his viewpoint. He explains that his childhood in Bearden, Arkansas and his membership to Macedonia African Methodist Episcopal Church (A.M.E) has taught him about the black Church experience and the sociopolitical significance of white people. “My point is that one’s social and historical context decides not only the questions we address to God but also the mode of form of the answers given to the questions.” (14) The idea of “speaking the truth” is added at this point because to go any further the reader must understand the reason and goal for Black Theology. Through the two sources in that shape theology, experience and scripture, white theology concludes that the black situation is not a main point of focus. Cone explains the cause for this ignorance, “Theology is not a universal language; it is interested language and thus is always a reflection of the goals and aspirations of a particular people in a definite social setting.” (36) This implies that one’s social context shapes their theology and white’s do not know the life and history of blacks. As the reader completes the detailed analysis of society’s role in shaping experiences, Cone adds to the second source, scripture.
There are not many religious movements capable of claiming the social impact like the Methodist. Methodism was an evangelical regeneration movement within the Church of England in the early eighteenth century that extended to the American colonies in the 1760s. In both Britain and America, the original members came mostly from the poorest and most marginal social classes. By 1830 the Methodist Episcopal Church had become the largest religious denomination in the United States despite Methodism split into various denominational forms over the years, the Methodist Episcopal Church's most direct successor, the United Methodist Church, is currently the second largest of the Protestant churches in the United States. Taken together, the Methodist family of denominations remains a powerful influence on the nation's religious culture. The success and popularity of Methodism stems from two mutually reinforcing factors. First, Methodists learned to foster a range of powerful religious experiences that they put at the center of their worship. Second, they learned to channel the religious enthusiasm that came from these experiences into a tightly structured organization. This combination proved peculiarly well suited to reaching out to the newly rising class of British industrial workers, who had been largely ignored by the established church. It also proved effective in evangelizing America's expanding frontier population as well as attracting many people from the established churches in the colonies of the Atlantic seaboard.
Lineberry, John. Salvation Is of the Lord: Topical and Word Studies. Grand Rapids, MI: Zondervan Publishing House, 1959.
Gonzalez, Justo L. The Story of Christianity. 2nd ed. New York City, NY: HarperOne, 2010.