Prison Theology: A Theology of Liberation,Hope and Justice

Abstract : In our nation today, the number of prisons and prisoners continue to grow at rates that are out‐of‐control. One in 100 of our citizens is in jail or prison, the highest ratio in the world. Unlike the poor, homeless, critically ill, and elderly, those in prison are separated from us to the degree they are unseen. Unseen also, is the oppressiveness of the criminal justice system that oversees more than 6.5 million people either in confinement or on probation or parole. Liberation theology, which advocates and works toward freeing people from oppression, includes feminist, black, womanist and Latino/Hispanic movements. This article proposes prison theology as part of the liberation theology family and identifies a prison theology based on liberation, hope and justice. It encourages a prison theology movement led by the church to liberate those under the oppressiveness of the criminal justice system, especially those confined and to energize a passion for justice and compassion for the oppressed throughout the criminal justice system.     

第二代解放神学——草民神学管窥

本文通过对阿根廷神学家斯坎诺内著作的分析,讨论了解放神学的基本脉络,特别指出六八年世界范围内的革命这一事件对解放神学的重大意义,在教会内部则是有着长久历史的社会教义传统本身可以提供对解放神学的支持,这在解放神学的方法论问题上尤为重要,而在方法论上的不同使得第二代解放神学有别于第一代解放神学.最后笔者吁请关注六八年,关注拉丁美洲.     

On the Dialectics of Liberation Theology

In this article the author argues that no coherent theology of liberation is possible if that theory's rational grounding of historical analysis is based on the dialectics of scientific socialism. After a brief outline of the affinities between the Marxist and Christian salvation histories, the author discusses the scientific status of the dialectical laws, highlights the role that dialectics play in the theology of liberation developed by Gustavo Gutierrez (1973), and reflects on the future development of liberation theology.     

解放神学与马克思主义

本文基于基督宗教和马克思主义的对话,特别分析拉美解放神学在人类灵性方面的价值贡献,指出解放神学可以在一定程度上补充马克思对宗教的批判.     

Constructive Theology,the Cross of Christ,and the Praxis of Liberation

The article relates Paul Hinlicky's project of critical dogmatics to the constructive work of two Reformed theologians, Jürgen Moltmann's The Crucified God (1972) and Mark Lewis Taylor's The Executed God (2001/2015). After highlighting central tenets of Hinlicky's paradigm I discuss and compare the monographs by Moltmann and Taylor, weighing their similarities and differences. I conclude by pointing out the shared interest of critical dogmatics and constructive theology.     

Development and Environment: in Dialogue with Liberation Theology

There was indeed a time when Environment and Development were not on speaking terms…Those who loved the environment regarded those who championed progress and 'development' as the enemy, and those who wanted to develop the poorest peoples and nations felt that much of the 'environment would have to be sacrificed in this worthwhile endeavour.¹     

Liberation Theology After the End of History: An Exchange

Book Reviewed in this article:
Daniel M. Bell, Liberation Theology After the End of History: The Refusal to Cease Suffering     

Liberation Theology: An Introduction to Its History and Themes

In the first part of this overview of Latin American liberation theology I trace the development of, and opposition to, the movement between 1968 and 1984. In the second part I examine six of liberation theology's leading characteristics: solidarity with the poor, conscientization (consciousness raising), the emphasis on orthopraxy, the recognition of structural violence, liberation and the Bible, and base communities. The article concludes with a brief overview of this special issue of Counseling and Values.     

Theology at the Freak Show: St Uncumber and the Discourse of Liberation

Abstract

Christian theology can begin to contemplate release or escape from a gendered theological hierarchy which has been mapped onto the cultural view of gender normativity by following the ancient saintly pattern of St Uncumber's tradition. St Uncumber responds to the call to difference by retaining her anomalous sexual characteristics —as the bearded lady. And tradition, by making of her a liberator, opens up the possibility of configuring her as a liberator from the imprisonment of biological essentialisms or normative sex gender.