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Journal articles on the topic 'People of God Liberation theology'

Author: Grafiati

Published: 4 June 2021

Last updated: 7 February 2022

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1

Phan, Peter C. "Ignacio Ellacuría, S.J. in Dialogue with Asian Theologians: What Can They Learn from each Other?" Horizons 32, no. 1 (2005): 53–71. http://dx.doi.org/10.1017/s036096690000219x.

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AbstractAs liberation theology spread across the globe in the seventh and eighth decades of the twentieth century, the need was felt for mutual learning and teaching among its proponents in various continents. The Ecumenical Association of Third World Theologians (EATWOT) was founded at Dar Es Salaam, Tanzania, in 1976 to facilitate such a dialogue. This article explores the ways in which the thought of Ignacio Ellacuría, S.J., (a Spanish philosopher and theologian who was murdered in El Salvador in 1989) and Asian liberation theology can enrich each other.After situating Ellacuría, especially

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Gumelar, Fajar, and Hengki Wijaya. "Peran Gereja Masa Kini Menyikapi Teologi Pembebasan Gutiérrez." BIA': Jurnal Teologi dan Pendidikan Kristen Kontekstual 2, no. 1 (2019): 14–26. http://dx.doi.org/10.34307/b.v2i1.69.

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The background of Latin American society in the past who were familiar with the hegemony of power of the bourgeoisie caused concern in the hearts of Christian theologians at the time. This concern finally gave birth to a theological model known as Liberation Theology. Liberation Theology is a praxis-oriented theological model, namely real action for the liberation of marginalized, poor and oppressed people. But the thought of Marxism influenced the concept of Liberation Theology so that the theological model was more like a destructive ideology. Bringing the concept of Liberation Theology to t

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3

Davis, Tyler B. "Liberating Discernment: Language, Concreteness, and Naming Divine Activity in History." Religions 10, no. 10 (2019): 562. http://dx.doi.org/10.3390/rel10100562.

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One of the revolutionary insights of early liberation theology was that theological discernment is, above all, a concrete undertaking. Yet this insight is accompanied by a persistent conundrum that arises from the way in which naming God’s activity in history is perceived as collapsing God’s objective distance into contingent affairs. This paper contends that this conundrum results from a constricting account of theological objectivity which is problematically conceived in opposition to concretization and so obstructs an account of liberating discernment. Locating this concern within the (de)c

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Munir, Misbachol, and Nida’ul Munafiah. "THE LIBERATION THEOLOGY OF ASGHAR ALI ENGINEER AND ITS RELEVANCE TO ISLAMIC EDUCATION OBJECTIVES." Sunan Kalijaga International Journal on Islamic Educational Research 2, no. 1 (2019): 1–18. http://dx.doi.org/10.14421/skijier.2018.2018.21.01.

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Abstract: Islamic education has a "prophetic” mission as an agent of liberation. The liberation paradigm can be realized with praxis, namely between reflection and action, theory and practice, and faith and charity. Therefore, Islamic education must be able to bear human freedom and social spirit and be able to face challenges amid global life. Asghar Ali Engineer is a progressive Muslim from India trying to understand Islam through liberation theology. The relevance of the theology of the liberation of Asghar Ali Engineer with the aim of Islamic education, with the following formulations: fir

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Sasongko, Nindyo. "‘A Caravan of Solidarity’." Exchange 44, no. 4 (2015): 381–402. http://dx.doi.org/10.1163/1572543x-12341355.

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The globalizing economy is not only offering affluence to the elite but also a form of idolatry, in which the idol is ‘the golden calf of global capitalism’. In this article I attempt to inquire a God-talk which engages the challenge of global greed and stimulates solidarity for the people who make up the base of the economic pyramid — ‘a triune economy of gift’. I propose an Asian perspective of Trinitarian economy which explicates fragility, frugality, and solidarity as divine characteristics. In so doing, I explore some ecumenical documents and four different voices from Asia which assess s

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Thomas, Norman. "Authentic Indigenization and Liberation in the Theology of Canaan Sodindo Banana (1936–2003) of Zimbabwe." Mission Studies 22, no. 2 (2005): 319–32. http://dx.doi.org/10.1163/157338305774756540.

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AbstractAfrican theologies are most often classified as either theologies of inculturation, or of liberation. Canaan Banana was one of few African theologians who combine authentic indigenization and liberation in their thought. The author, who knew Rev. Banana personally, based his analysis on Banana's writings and on interpretations by other scholars. Banana's theology was influenced by his ecumenical leadership as a Methodist minister, studies in the United States, involvement in the liberation struggle, and national leadership as the first President of Zimbabwe. Banana's liberation perspec

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Mantero, José María. "Faith, Liberation, and Revolution in Fire From the Mountain by Omar Cabezas." Catedral Tomada. Revista de crítica literaria latinoamericana 8, no. 14 (2020): 221–48. http://dx.doi.org/10.5195/ct/2020.446.

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Published in 1982, the testimonio Fire from the Mountain (La montaña es más que una inmensa estepa verde) by Omar Cabezas continues to generate interest in the field of Latin American literature, particularly amongst critics dedicated to the testimonio and post-testimonio. Considered one of the fundamental works of contemporary testimonio, Fire from the Mountain narrates the political and ideological coming of age of Cabezas during the years preceding the Sandinista revolution (1977-1979) in Nicaragua, the origins of his relationship with the Frente Sandinista de Liberación Nacional (FSLN), an

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Stålsett, Sturla J. "Sårbarhetens mysterium." Dansk Teologisk Tidsskrift 81, no. 1 (2019): 2–17. http://dx.doi.org/10.7146/dtt.v81i1.106364.

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Globalization strengthens mutual interdependency between persons, nations and peoples. Such dependency implies exposed and experienced vulnerability. The significance of religion in people's lives seems to increase with their experience of insecurity. Whereas secularization continues where people enjoy a basic level of welfare and security, the perceived importance and impact of religion is generally increasing around the globe, due to globalized experiences of precariousness and vulnerability affecting the majority. This situation raises the question of how different forms of religiosity rela

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Wiryadinata, Halim. "A Theological Implication of ‘Humility’ in Mark 10: 13-16 from the Perspective of the Parable of the Kingdom of God." EPIGRAPHE: Jurnal Teologi dan Pelayanan Kristiani 2, no. 2 (2019): 83. http://dx.doi.org/10.33991/epigraphe.v2i2.39.

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The parable of the Kingdom of God brings the seriousness of studying about the meaning of what the Lord Jesus Christ wants to say. There are many arguments to say about the meaning of the Kingdom of God, while a new approach of the twentieth century appears. The study of historical Jesus by N. T Wright gives the idea of Jesus, Israel, and the Cross. If the parable of the Kingdom of God is retelling the story of Israel, then the new concept of the Kingdom of God should be different from the old Israel. The concept of humility should be seen as the way out of the Kingdom of God. Mark 10: 13 – 16

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Grimes, Katie. "Does God Speak Greek?: Pope Benedict XVI’s Euro-Supremacist Supersessionism and the Heterosexuality of Reason." Theology Today 75, no. 2 (2018): 193–213. http://dx.doi.org/10.1177/0040573618783422.

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Contemporary critics of Christian supersessionism rightly despise its connection to Christianity’s historical persecution of the Jewish people. But theologians and other scholars have not paid enough attention to the political work Christian supersessionism continues to do today. To this end, I examine the work of Pope Benedict XVI, arguing that what I term “Euro-supremacist supersessionism” pervades and helps to shape his theology. Benedict’s supersessionism serves to describe Europe and Christianity as inextricably linked: just as Europe is an essentially Christian continent so is Christiani

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11

Braulik, Georg. "The Political Impact of the Festival - Biblical Statements." Verbum et Ecclesia 20, no. 2 (1999): 326–39. http://dx.doi.org/10.4102/ve.v20i2.604.

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Liturgy possesses a socio-critical potential which greatly surpasses political activism. It bypasses the systems of a "complex society", such as socialisation, communication and economics, through its factual logic which stands independent of faith. This political fo-rce is already developed by the feast on Sinai, to which Israel is lead out of Egypt (Ex 5:1-3). There, Israel receives the Torah, in order that its life as the people or community of Yahweh may be successful in the Promised Land. The community is to renew itself on occasion of the three pilgrimage festivals. For this purpose, Deu

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Abou El Fadl, Khaled. "WHEN HAPPINESS FAILS: AN ISLAMIC PERSPECTIVE." Journal of Law and Religion 29, no. 1 (2014): 109–23. http://dx.doi.org/10.1017/jlr.2013.10.

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AbstractIn this article, I set forth conceptions of happiness (sa‘ada) from the Islamic tradition, and against this background, I discuss the failure to attain happiness in the modern age. The cumulative Islamic tradition attests to the importance of happiness to faith in God, and to the importance of faith to happiness. While the themes of knowledge, enlightenment, balance, peace, and knowing the other are central to the Islamic theology of happiness, the failure of happiness is embodied by the idea ofjahiliyya(a state of ignorance). I argue that a crucial issue in considering happiness and t

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Luciani, Rafael. "LA OPCIÓN TEOLÓGICO-PASTORAL DEL PAPA FRANCISCO." Perspectiva Teológica 48, no. 1 (2016): 81. http://dx.doi.org/10.20911/21768757v48n1p81/2016.

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Resumen: La Evangelii Gaudium y los discursos ofrecidos durante los viajes apostólicos a Latinoamérica han dejado clara la opción teológico-pastoral del Papa Francisco, cuyo eje se encuentra en torno a la opción preferencial por «una Iglesia pobre que asuma al pueblo-pobre» y, desde ahí, se deje evangelizar reconociendo el lugar teológico que tiene la cultura popular como mediación socioanalítica y de encuentro con el Dios de Jesús. Para comprender esto hay que adentrarse en el debate sociohistórico de la teología latinoamericana de la liberación y en el modo como esta fue recibida en Argentin

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Sulaiman, Ahmad, Supriyantho Supriyantho, and Fantika Febry Puspitasari. "Islam dan Pembebasan: Elemen-elemen Teologis dalam Menciptakan Transformasi Sosial." NALAR: Jurnal Peradaban dan Pemikiran Islam 3, no. 2 (2020): 112–21. http://dx.doi.org/10.23971/njppi.v3i2.1478.

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Di tengah sengkarut ekonomi global yang menyebabkan kesenjangan yang tajam, masyarakat dan elit-elit politik di dunia seolah telah kehilangan daya kritis untuk melawan penindasan dan penghisapan berkedok pembangunan. Di situlah Islam, sebagai agama yang transformatif, seharusnya mampu hadir sebagai penawar. Secara normatif, Islam bukanlah agama yang menafikan tanggung jawab sosial. Malahan dalam firman-Nya, Allah Swt menyatakan seorang muslim sebagai pendusta agama apabila sementara ia beribadah, ia mengacuhkan kondisi prihatin fakir dan yatim di sekitarnya (107: 3). Doktrin utama Islam, doktr

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Lynch, Edward A. "Beyond Liberation Theology?" Journal of Interdisciplinary Studies 6, no. 1 (1994): 147–64. http://dx.doi.org/10.5840/jis199461/28.

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Liberation theology is in retreat. Once orthodox Catholics, starting with Pope John Paul II, recognized liberation theology's cultural challenge, they effectively countered it. They insisted on a traditional Catholic hierarchy of values. They undercut liberation theology's appeal by taking back key words and precepts that liberationists tried to appropriate. The Magisterium's sensus fidei included practical steps to demonstrate the weakness of liberation theology's hold, especially on poor people. Orthodox Catholics thus used the theological and practical weapons that the Church always had at

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Lynch, Edward A. "Beyond Liberation Theology?" Journal of Interdisciplinary Studies 6, no. 1 (1994): 147–64. http://dx.doi.org/10.5840/jis199461/28.

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Liberation theology is in retreat. Once orthodox Catholics, starting with Pope John Paul II, recognized liberation theology's cultural challenge, they effectively countered it. They insisted on a traditional Catholic hierarchy of values. They undercut liberation theology's appeal by taking back key words and precepts that liberationists tried to appropriate. The Magisterium's sensus fidei included practical steps to demonstrate the weakness of liberation theology's hold, especially on poor people. Orthodox Catholics thus used the theological and practical weapons that the Church always had at

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17

Gushee, David P., and Codi D. Norred. "The Kingdom of God, Hope and Christian Ethics." Studies in Christian Ethics 31, no. 1 (2017): 3–16. http://dx.doi.org/10.1177/0953946817737502.

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This article interrogates the use of a Kingdom-of-God narrative frame, in the work both of progressive evangelicals Glen Stassen and David Gushee ( Kingdom Ethics) and in liberation theology, claiming that this narrative has often inspired hope and moral action but can be questioned on a variety of theological and methodological grounds. It considers startling recent claims by liberation ethicist Miguel De la Torre that all talk of a coming Kingdom of God is mythic, a middle-class illusion that undermines radical commitment to ethical praxis for justice. Engagement with two classic liberationi

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18

Barter, Jane A. "A Theology of Liberation in Barth's Church Dogmatics IV/3." Scottish Journal of Theology 53, no. 2 (2000): 154–76. http://dx.doi.org/10.1017/s0036930600050717.

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In his Massey lectures, Charles Taylor offers an efficient critique of modernity's overarching concern with individual freedom: ‘In a flattened world, where the horizons of meaning become fainter, the ideal of self-determining freedom comes to exercise a more powerful attraction. It seems that significance can be conferred by choice, by making life an exercise in freedom, even when all other sources fail. Self-determining freedom is, in part, the default solution of the culture of authenticity, while at the same time it is its bane since it further intensifies anthropocentrism. But this… deepl

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Adiprasetya, Joas. "God in the Crucified People." Journal of Reformed Theology 12, no. 3 (2018): 284–95. http://dx.doi.org/10.1163/15697312-01203002.

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Abstract This article examines Martin Luther’s theology of the cross (theologia crucis) and its implications for the Asian struggle for humanity. It is argued that, although Luther’s influence on many Asian theologians is significant, his inconsistent position with regard to sociopolitical issues requires Asian theologians to reinterpret their own theologies of the cross beyond Luther’s initial position. Moreover, the article explores Kosuke Koyama’s appropriation of Luther’s theologia crucis in the Asian context by imaginatively constructing his own theology of the cross that critically addre

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Morales, Juan C. "Between Basilea and Utopia: Exploring the Impact of Kingdom Theology in US Latinx Pentecostalism." Religions 12, no. 7 (2021): 470. http://dx.doi.org/10.3390/rel12070470.

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This article is a general exploration of US Latinx Pentecostalism’s explicit and implicit theology of the Kingdom of God and how it can contribute to US Latinx Pentecostalism’s socio-political engagement. An overview will be provided of traditional, US Pentecostal Kingdom theology and Kingdom theology in Latin American Liberation Theology. These will be contrasted with US Latinx Pentecostal perspectives. To locate US Latinx Pentecostal theology of the Kingdom of God, this paper will first provide a wide-ranging description of a traditional evangelical hermeneutical process. Afterward, an under

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Malan, D. J. "The implications of E Schillebeeckx’s theology of liberation for anthropology and creation." Verbum et Ecclesia 14, no. 2 (1993): 249–62. http://dx.doi.org/10.4102/ve.v14i2.1071.

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The theology of Edward Schillebeeckx has direct relevance for the situation of violence in South Africa. Anthropology and creation are closely linked in his theology through Christology. Christology is "concentrated creation". It underscores the grace of God as well as the responsibility of man. The negative contrast experiences of humanity calls for decisive praxis. Praxis is the precursor of theology and the function of theology is to as certain whether the praxis of the church is secundam scripturas.

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Majerová, Kateřina. "Talking about God in the Context of Feminist Theology of Liberation." Studia theologica 21, no. 3 (2019): 127–42. http://dx.doi.org/10.5507/sth.2019.013.

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O’Shaughnessy, Laura Nuzzi. "“God Speaks from within History”: The Challenging Witness of Liberation Theology." Latin American Research Review 51, no. 3 (2016): 227–40. http://dx.doi.org/10.1353/lar.2016.0042.

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McLaren, Peter, and Petar Jandrić. "Karl Marx and Liberation Theology: Dialectical Materialism and Christian Spirituality in, against, and beyond Contemporary Capitalism." tripleC: Communication, Capitalism & Critique. Open Access Journal for a Global Sustainable Information Society 16, no. 2 (2018): 598–607. http://dx.doi.org/10.31269/triplec.v16i2.965.

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This paper explores convergences and discrepancies between liberation theology and the works of Karl Marx through the dialogue between one of the key contemporary proponents of liberation theology, Peter McLaren, and the agnostic scholar in critical pedagogy, Petar Jandrić. The paper briefly outlines liberation theology and its main convergences with the works of Karl Marx. Exposing striking similarities between the two traditions in denouncing the false God of money, it explores differences in their views towards individualism and collectivism. It rejects shallow rhetorical homologies between

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Campbell, J. L. "Liberation Theology and the Thought of William Temple: A Discussion of Possibilities." Scottish Journal of Theology 42, no. 4 (1989): 513–39. http://dx.doi.org/10.1017/s0036930600039971.

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Liberation Theology provides a framework of principles through which we can understand God's action in the world. To say that God liberates humanity from enslavement is a way of highlighting one aspect of what it means to say that he loves and cares for us. We, for our part, have to bridge the gap between the theological framework and action. We do this through ethical and political reflection. We recognize God at work liberating humanity, and we respond to that recognition by wanting to share in the work. But, we still have to decide what this particular liberation means, and what are the bes

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Moerman, Lee. "People as prophets: liberation theology as a radical perspective on accounting." Accounting, Auditing & Accountability Journal 19, no. 2 (2006): 169–85. http://dx.doi.org/10.1108/09513570610656079.

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PurposeThe purpose of this paper is to present Latin American liberation theology, a contextual theology, as a radical perspective to inform and critique accounting and issues of accountability.Design/methodology/approachThe notion of sacred and secular is explored as a dualism that limits theological insights at the socio‐political level. By rejecting dualism, liberation theology presents an alternative ontological stance.FindingsStudies in critical accounting have focussed on the repressive nature of accounting. This paper provides critical accounting with a theological insight that has the

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Sweeney, John. "Book Review: God of the Poor: The Mystery of God in Latin American Liberation Theology." Pacifica: Australasian Theological Studies 2, no. 2 (1989): 229–31. http://dx.doi.org/10.1177/1030570x8900200206.

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Puggioni, Roberto. "Pope Francis, Liberation Theology, and Social Global Justice." Exchange 45, no. 3 (2016): 227–51. http://dx.doi.org/10.1163/1572543x-12341403.

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Pope Francis’ apostolic exhortation Evangelii Gaudium (2013) addresses social issues even if it is not a social document. This paper unfolds its social message and detects the possible convergences with some social themes in the Latin American theology of liberation. In doing this, Francis’ considerations will be framed, as far as possible, in the perspective of the traditional Roman Catholic social thought. Thus, providing also insights on where Francis’ teaching adheres more and where less with the previous social magisterium. After an introductory part and an historical overview on the rela

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Lamberty, Kim. "Proclaiming the reign of God in a suffering world: The movement from development to liberation." Missiology: An International Review 45, no. 1 (2017): 88–102. http://dx.doi.org/10.1177/0091829616682525.

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Today’s missionary, whether long-term or short-term, church-based or part of a faith-based NGO, is faced with grinding poverty and the extreme isolation and marginalization of vulnerable populations. This article will develop a theological foundation that calls missionaries to address the root causes of poverty as a key element of proclaiming the Good News, and will conclude with specific and concrete recommendations for doing so. The article places liberation theology in dialogue with Catholic Social Teaching and with the experiences of faith-based development agencies. Particular attention i

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Hebblethwaite, Peter. "Let my people go: The exodus and liberation theology." Religion, State and Society 21, no. 1 (1993): 105–14. http://dx.doi.org/10.1080/09637499308431582.

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Koopman, Nico. "Reformed Theology in South Africa: Black? Liberating? Public?" Journal of Reformed Theology 1, no. 3 (2007): 294–306. http://dx.doi.org/10.1163/156973107x250987.

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AbstractThis paper discusses the inherent public nature of Reformed theology and demonstrates how Reformed theology informed and enriched the discourses of black theology, liberation theology, and public theology in both apartheid and post-apartheid South Africa. Black, Reformed theologian Allan Boesak emphasized the reign of the Triune God in all walks of life. Reformed theologian John De Gruchy cherished the central notion in Reformed theology that God especially identifies with the poor, wronged, and most vulnerable. Finally, Reformed theologian Dirkie Smit demonstrates how Reformed theolog

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Kirkpatrick, Frank G. "Toward A Metaphysic of Community." Scottish Journal of Theology 38, no. 4 (1985): 565–81. http://dx.doi.org/10.1017/s0036930600030350.

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At the heart of both feminist and Christian-Marxist liberation theology is a concern for community or personal relationship. ‘In the beginning is the relation’, claims Isabel Carter Heyward in her book The Redemption of God: A Theology of Mutual Relation. God and humanity, she argues, need to be understood in radically new categories, many of which arise out of women's experience of relation, as ‘relational and co-operative, rather than as monistic (synonymous) or dualistic (antithetical) … The experience of relation is fundamental and constitutive of human being.’

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Macpherson, Duncan. "Prophetic Preaching, Liberation Theology and the Holy Land." Holy Land Studies 3, no. 2 (2004): 233–44. http://dx.doi.org/10.3366/hls.2004.3.2.233.

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For Christian preachers the Holy Land is essential to understanding the Bible. Preachers often leave modern Israel-Palestine out of their preaching picture. Others, fundamentalist preachers, support modern Israel for its part in an apocalyptic drama of the last times. A third group sees the land as the recompense to the Jewish people for their sufferings – reinforced for some by a residually literalist interpretation of Scripture. Still others show solidarity with indigenous Palestinian Christians, developing a theology of liberation emphasising God's preferential option for the poor – the Pal

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Mawene, Marthinus. "Christ and Theology of Liberation in Papua." Exchange 33, no. 2 (2004): 153–79. http://dx.doi.org/10.1163/1572543042434916.

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AbstractIn this article the author expounds various Christian theological ideas and concepts born among Papuans living in the Indonesian half of the island of Papua. Afterwards he gives a theological evaluation and he appeals to the Evangelical Christian Church (GKI) of Papua to deal seriously with these forms of people's liberation theology, since these have contributed to the struggle of the Papuans for freedom and for the implementation of fundamental human rights to the Papuan people.

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Bhattacarya, Wasudewa, I. Ketut Donder та I. Wayan Redi. "TEOLOGI HARI: ANALISIS TEOLOGI KRITIS TERHADAP WAKTU DALAM LONTAR AJI SWAMAṆḌALA". Jurnal Penelitian Agama Hindu 2, № 1 (2018): 463. http://dx.doi.org/10.25078/jpah.v2i1.504.

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<p><em>This research was conducted on the interest of the writer of Wariga in Bali. Wariga is when adjusted to the Hindu Theological derivation is very compatible with Theology Day, because in it contains about God's involvement in any time or day that can affect human life. Nowadays, the understanding of Wariga and Hindu theology is still low, therefore it is important to describe and analyze critically the Theology Day that exist in manuscript, especially Lontar Aji Swamaṇḍala. The results of this research are the teachings contained in Lontar Aji Swamaṇḍala includes (1) Widhi, (

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Masalha, Nur. "Naji Al-Ali, Edward Said and Civil Liberation Theology in Palestine: Contextual, Indigenous and Decolonising Methodologies." Holy Land Studies 11, no. 2 (2012): 109–34. http://dx.doi.org/10.3366/hls.2012.0041.

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This article coins a new expression: ‘civil liberation theology’ in Palestine. Astonishingly while feminist, black and post-colonial theologies of liberation have flourished in the West, there is little discussion of indigenous and decolonising perspectives or civil and secular-humanist reflections on liberation theology. Inspired by the works of Palestinian visual artist Naji Al-Ali and public intellectual Edward Said, the article brings into the debate on theologies of liberation in Palestine-Israel a neglected subject: an egalitarian, none-denominational theology rooted in decolonising meth

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Colombo, J. A. "God as Hidden, God as Manifest: "Who Is the Subject of Salvation in History in Liberation Theology?"." Journal of Religion 71, no. 1 (1991): 18–35. http://dx.doi.org/10.1086/488537.

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Mackie, Steven G. "God's People in Asia: A Key Concept in Asian Theology." Scottish Journal of Theology 42, no. 2 (1989): 215–40. http://dx.doi.org/10.1017/s0036930600056453.

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Laksana, Albertus Bagus. "The Narrative Of Martyrdom As Postmodern Way Of Doing A Modern Liberation Theology." DISKURSUS - JURNAL FILSAFAT DAN TEOLOGI STF DRIYARKARA 14, no. 1 (2015): 80–100. http://dx.doi.org/10.36383/diskursus.v14i1.63.

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Abstract: The survival and significance of the Latin American liberation theology movement relies, to some extent, on the power of the narratives of martyrdom. Precisely by relying on these narratives, through the dynamics of the theological category of memory that leads to solidarity, liberation theology situates itself in the tension between modernity and postmodernity. The categories of narrative, memory and solidarity, which are at play in the whole dynamic of martyrdom, constitute a postmodern way of doing a modern liberation theology. Liberation theology will only be able to retain its “

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Gorringe, T. J. "‘Not Assumed is Not Healed’: The Homoousion and Liberation Theology." Scottish Journal of Theology 38, no. 4 (1985): 481–90. http://dx.doi.org/10.1017/s0036930600030295.

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Liberal theology since Harnack has failed to make much sense of the patristic axiom, ‘Not assumed is not healed’. Harnack is severe: ‘The mystical doctrine of salvation and its new formulas had not only no Scriptural authority in their favour, but conflicted also with the evangelical idea of Jesus Christ.’ More recently Maurice Wiles questioned the cogency of the axiom, negatively on the grounds of difficulties in the idea of ‘divinisation’ and of the corporate nature of salvation, but positively on the grounds of a quite different understanding of what salvation means. ‘If salvation be though

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Aquino, Jorge A. "Book Review: The Poor in Liberation Theology: Pathway to God or Ideological Construct?" Theological Studies 74, no. 4 (2013): 1013–15. http://dx.doi.org/10.1177/004056391307400430.

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Smith, Fred H. "Book Review: The Poor in Liberation Theology: Pathway to God or Ideological Construct?" Missiology: An International Review 42, no. 3 (2014): 332–33. http://dx.doi.org/10.1177/0091829614528444i.

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Collins, Neil. "Book Review: The Poor in Liberation Theology: Pathway to God or Ideological Construct?" International Bulletin of Missionary Research 38, no. 1 (2014): 48. http://dx.doi.org/10.1177/239693931403800119.

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Wilcken, John. "Juan Luis Segundo and Australian Theology." Pacifica: Australasian Theological Studies 15, no. 3 (2002): 324–36. http://dx.doi.org/10.1177/1030570x0201500305.

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This essay falls into two parts. In the first there is a brief discussion of the emergence of Liberation Theology in Latin America in 1960s and 1970s, and its challenge to the European and North American academic theology which has dominated the Christian world. The liberation theologians adopted a different methodology, which they saw to be required by the situations of massive injustice and poverty which they found around them. Juan Luis Segundo presented his understanding of the hermeneutical circle, and showed how commitment to the humanisation of the continent leads to new interpretations

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Lohfink, Gerhard. "Does God Need the Church?: Toward a Theology of the People of God." Pro Ecclesia: A Journal of Catholic and Evangelical Theology 10, no. 4 (2001): 491–93. http://dx.doi.org/10.1177/106385120101000408.

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Jodock, Darrell. "The Reciprocity Between Scripture and Theology." Interpretation: A Journal of Bible and Theology 44, no. 4 (1990): 369–82. http://dx.doi.org/10.1177/002096430004400404.

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Theological reflection is a dynamic exploratory activity ultimately limited only by its loyalty to the God who continues to show mercy, to set people free, and to do justice—the God, in other words, to whom the Scriptures in all their marvelous diversity bear witness.

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Sirico, Robert A. "Theologians in Search of Liberation." Journal of Interdisciplinary Studies 3, no. 1 (1991): 93–106. http://dx.doi.org/10.5840/jis199131/26.

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Historically, religion has played a critical role in both the advancement and disintegration of civilizations. The focus of this essay is to attain a clear understanding of central issues concerning liberation theology. In order to operationalize their often stated concern for human dignity and search for liberation, liberation theologians have sought tools of social analysis which would help them discover the roots of structural oppression as well as the means to emancipate people. It is my thesis that the most speculative and least defensible aspects of liberation theology are its economic a

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Rowland, Christopher. "The common people and the Bible: Winstanley, Blake and liberation theology." Prose Studies 22, no. 2 (1999): 149–60. http://dx.doi.org/10.1080/01440359908586678.

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Nego, Obet Nego, and Debby Christ Mondolu. "Peranan Emotional Spritual Quotient (ESQ) Dalam Doing Theology." SCRIPTA: Jurnal Teologi dan Pelayanan Kontekstual 2, no. 2 (2016): 68–87. http://dx.doi.org/10.47154/scripta.v2i2.21.

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Dalam berteologi, Allah adalah sumber teologi, pokok teologi dan tujuan teologi. Dalam hal ini, Allah membuat manusia mempelajari-Nya di dalam Alkitab (Sola Scriptura), dan Roh Kudus yang menyingkapkan kebenaran-Nya sehingga menimbulkan iman di dalam diri umat-Nya (Sola Fide) kepada Allah dan kebenaran-Nya yang final, yaitu Tuhan Yesus Kristus saja (Sola Christo). Akhirnya, memimpin umat-Nya kepada diri-Nya sendiri dan demi kemuliaan nama Allah (Soli Deo Gloria). Dalam karya tulis memandang prinsip-prinsip dalam konsep Emotional Spiritual Quotient (ESQ) penting untuk diintegrasikan ke dalam do

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Gottstein, Alon Goshen. "The Body as Image of God in Rabbinic Literature." Harvard Theological Review 87, no. 2 (1994): 171–95. http://dx.doi.org/10.1017/s0017816000032776.

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The liberation of rabbinic theology from the reins of medieval theology is still underway. One of the central issues that sets rabbinic theology apart from later medieval developments is the attribution of body or form to the godhead. Even though the anthropomorphic tendency of rabbinic thought is widely recognized, it is still early to speak of a learned consensus on this issue. The standard work on the topic remains Arthur Marmorstein'sEssays in Anthropomorphism, written in 1937. Marmorstein recognized the anthropomorphic tendency of rabbinic thinking. His way of dealing, both theologically

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