Understanding Liberation Theology
Daniel Levine's Popular Voices in Latin American Catholicism fills our minds with age old questions and yet provides us with the information needed to answer these questions. Throughout his writings, though obviously more concentrated in Chapter two, Levine unveils the history and worth of what is called liberation theology. Though Levine details the uses and importance of this lesser known religious outlook, I believe he does a better job of allowing us to very much understand the central ideas, beliefs, methods, and history of the liberation theology.
Levine states, "Liberation theology comes together as a theory and a set of guidelines for action around issues of poverty and the poor," (pg. 39). We must understand that this outlook has not evolved from nothing, but came from the Latin American response to Catholicism and their changes since the Second Vatican Council. Rarely in American society do we as citizens who are wealthy enough to support families, feel as if the view from the lower class is one of significance. This statement may be blunt; however we as a society of levels, stages, or classes show the poor as they did hundreds of years ago. Liberation theology, however, "values solidarity and shared experience identifies strongly with people whose loves are deformed by oppressive structures," (pg. 39). Theologians explain that they insist on the need to view religious issues through the eyes of the poor, to experience what they live through and to, "live with them in ways that undercut long-established social and cultural distances between the church and average believers," (pg. 40).
Obviously the concern for the poor is not new in the Christian community. What I expressed earlier is that our society does not view them as of same importance or value. Sure, we pity the poor, set up charities, promote programs to help the needy, and set up homeless shelters. However, what sets liberation theology apart is how the poor has a role, a promoted and distinguished role, in church, politics, and in society.
To sum up the understanding of liberation theology we must grasp the major themes. The four themes that are the basis for liberation theology are,
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a concern with history and historical change, second the return to biblical sources, third a stress on the poor and a related emphasis on doing theology in a way that enhances the value of everyday experience and the insight of average people, and finally CLONE and complex relations with Marxism" (pg.
Throughout the Iberian Peninsula and Colonial Europe, the sweeping philosophical shift from religious and spiritual pursuits to a greater emphasis on logic and reason foreshadowed remarkable social reformation. In Latin America, the Ibero...
In the book’s introduction, Walter Rauschenbusch has written “It follows that the relation between Christianity and social crisis is one of the most pressing questions for all intelligent men who realize the power of religion, and most of all the religious leaders of the people who give direction to the forces of religion” .
...overall I find this theology refreshing; it is always good to help the less fortunate as Jesus did many times. Gustavo Gutierrez had such a passion for helping the poor in Latin America, witnessing first hand of their lack of hope and helplessness. One interesting thing that stood out to me was when Gustavo talked about the different kinds of poor people. I never realized how cultures and different societies are forgotten through history. Generation after generation they remain poor never able to get out of poverty. People sometimes have this pre-conceived idea about the poor, how they are dirty and different and almost not even human. This is where so many are wrong and we should be helping them not just by donating money, clothes, food, but give them the tools and resources needed to get out of poverty and start a better life, or this endless cycle will continue.
“Liberation theologians refer to this as praxis, not their focal points in teachings but also as their point of
... oppressed, is in conflict with God’s social vision for humanity. Therefore if we are to be true representatives of God we fight until social ills are eliminated, or we fight until God establishes the order for God’s self.
Theology is widely accepted as the study of God and religious beliefs. Liberation theology applies the study of God and religious beliefs, to the study and experience of racial, gender and class oppression. As such, liberation theology is a theology of, by, and for those doing (as in praxis) the theology and those in solidarity with them. Such reasoning has led to formations of various liberation theologies (Yellow, Red, and Black) that speak to various oppressed groups. From this line comes, the philosophy of Black liberation theology, which seeks to liberate people of color from multiple forms of political, social, economic, and religious subjugation by interpreting Christian theology as a theology of liberation. As Black Liberation Theology aligns itself with the oppressed, this paper recalls the subversive memory of slavery to ask whether there could be a White Liberation Theology; which would look at White privilege (oppressor).
Today's news is full of speculation and debate about the national debt, taxes and potential cuts to vital programs that serve those in need. However, the conversation often seems overly caught up in the finer points of politics and media coverage rather than the real people that these decisions affect. I think it's fair to say that American attitudes toward the poor are more often than not, disdain and fear. There's a common myth that people are forced into poverty because they are simply lazy or inferior, the truth is it is harder to feed and clothe your family than ever before. Poverty in this country is not accidental, it is a direct result of funneling wealth upstream; the rich get richer and the poor suffer. " The poor you will always have with you, and you can help them any time you want " Mark 14:7.
Joseph Pérez not only described the Spanish Inquisition by summarizing the contents of this “regime,” but also his main thesis and interpretation are based on criticizing the origins of anti-Semitism, how the Spanish Inquisition “defended the Catholic faith” against Jews, Muslims, Protestantism, and witchcraft. Also, Pérez continues his thesis and interpretations when he argued against the trials and organization of “the Holy Office”—the Inquisition. Finally, Pérez reinforced his main thesis by arguing and comparing the Spanish Inquisition with modern regimes, such as Nazi Germany and Communist regimes that used similar procedures of “torture” and “persecution” to those who opposed Nazism and Communism ideologies. Therefore, Pérez’s interpretation and explanation not only make sense, but they are well presented.
Poverty is a potential outcome for everyone. It’s sneaky and many people fall victim to it every year. No one believes that they have the potential to fall into debt, but it can happen through a string of bad luck, time running short, and other possibilities that can’t be controlled. People who are struggling with difficulty believe that there is no way out because no one will help them. However, there are ways for us, as a society, to help those who are short on income receive the help that they need. Many of the impoverished are thought to be slackers, addicts, or self-destructive to their lives. Society can help each other by dismembering the stereotypes given to people who are underneath the “Poverty Line” that they used as wedges between the classes. Labels given to those who’re poor have nothing to do with who they are as humans.
Showing compassion for others by serving and caring ro the poor and oppressed is in my spirit. The Lord has taught me not to pass judgement on anyone. By being one of God’s servant’s, that leaves little room for being judgmental. One can never determine what happened in a persons life that brought them to the point of being poor or oppressed. A divorce, a death in the family or a lost of a job could have been the deciding factor in keeping or losing their home. Regardless of the circumstances it sends a feeling of calmness over me when I do the works I’m called to do.
People today look at the poor with scorn in their eyes. Not to mention they get grossed out when they have to even walk by them on the streets. Today, you see the poor begging on the streets and you can’t help but feel sorry for them. Some people though, think that the poor are the sorriest bunch of suckers around and that their lives have no meaning. But, according to Henry David Thoreau, the poor have some of the best lives compared to all of us that aren’t. The article, “Comfort Zones” quotes the bible saying, “‘This poor widow put more than all the other contributors’ (Mk 12:43)” The poor contributes more than you know. Henry David Thoreau’s “Walden” greatly describes how the poor are better because life if still great, they get independence, and money doesn’t help buy your soul.
Explain the meaning and significance of the following statement by Gutiérrez, and demonstrate its relationship to a comprehensive view of liberation, (including the danger of reductionism), and the importance of the preferential option for the poor : "The present life is considered to be a test: one’s actions are judged and assessed in relation to the transcendent end. The perspective here is moralistic, and the spirituality is one of flight from this world" (p. 84).
Calvinism is the best sort of improvement that is reached by society, inside the sixteenth century, once vigorous non secular and political reforms. As a principle of its own, it brings concerning some sort of independence to ancestry (Allen & Lemke, 2010). It’s a religion that is distinctive in its own manner that employs a peculiar system of theology and a completely unique manner of worship. It together pursues a well-designed manner of ...
Religion was seen from the perspective of its impact on society and life. It was broken down into sacred and profane then beliefs and rites. He looks at the division of labor by looking at solidarity. He discusses two types of solidarity which are mechanical and organic solidarity.
Specifically, as it pertains to Christian ideology or its belief system that is constructed and maintained to deal with moral issues in personal experience and social relations (Association of Religion Data Archives, n.d.). The notion of social justice is evident in the Bible and aligns well with Christ’s teachings that form the foundation of the Christian faith (Edwards, p. 12, 2011). In terms of justice, the Bible is clear regarding the expectation of doing and not just talking (Edwards, p. 11, 2011): This is how we know what love is: Jesus Christ laid down his life for us. And we ought to lay down our lives for our brothers and sisters. If anyone has material possessions and sees a brother or sister in need but has no pity on them, how can the love of God be that person? (I John