Faith and Praxis in Theology

In this article the author examines the relationship between faith and praxis in theology. The contemporary trends that make this relationship crucial for theology are noted, and its implications for Christian witness are explored through a brief analysis of several “liberation theologies.” The development of the relationship between faith and praxis is traced in Latin American liberation theology, African Christian theology, Asian Christian theology, feminist theology in the United States, and Black theology in the United States. Finally, some observations are given regarding the kind of faith and praxis that is demanded of Christians who would give authentic witness today.     

Salvation, Liberation and Christian Character Formation: Postliberal and Liberation Theologians in Dialogue

This article analyzes North American postliberal theological assessments of Latin American liberationists by focusing on Stanley Hauerwas's and George Hunsinger's critical reflections on Gustavo Gutiérrez's theology. Both conclude that Gutiérrez tends to conflate salvation with socio-political liberation. The author argues that reading Gutiérrez's theology from a regulative doctrinal perspective (as articulated in George Lindbeck's The Nature of Doctrine ) reveals a doctrinal structure holding salvation and liberation as a unity without confusion. Furthermore the author suggests that there is a mutually beneficial complementarity between Hauerwas and Gutiérrez regarding central aspects of their views on cultivating appropriate Christian character.     

A Historical Overview of Liberation Theology Some Implications for the Christian Educator

What is it about the language of liberation theology that can inform and enrich our understanding of curriculum, leading to a pedagogical practice of hope and liberation? To understand that question, we must have an appreciation and realization of the historical roots of how liberation theology unfolded in the course of history in Latin America. To that end, this article gives a historical overview of the circumstances that led to the language and action of liberation theology. The article discusses how the theological praxis of liberation theology can inform the Christian educator, particularly when working with the poor.     

Las Casas as Theological Counteroffensive: An Interpretation of Gustavo Gutiérrez's Las Casas: In Search of the Poor of Jesus Christ

Peruvian liberation theologian Gustavo Gutiérrez's massive work, Las Casas: In Search of the Poor of Jesus Christ, should not be read as a defensive or retreating move for liberation theology in the face of two decades of opposition. Rather, it is best understood as a creative and strategic counteroffensive to advance liberation theology in terms that the Vatican can only find difficult to counter. Nevertheless, liberation theology struggles with the difficulty of intellectually justifying itself on nondependency and non-Marxist grounds. In any case, the struggle for the work of liberation in Latin America continues.     

Philosophical Hermeneutics and Theological Education

This article explores the resources that the philosophical hermeneutics of Hans‐Georg Gadamer can bring to the challenge of teaching theology to undergraduates. The author offers a sympathetic reading of Gadamer but is influenced by the insights of liberation theology. In this interpretation of his work, Gadamer's contribution lies in his emphases on intersubjectivity and on praxis as the goal of historically conscious understanding — and thus of historically conscious theological education. To suggest what philosophical hermeneutics can tell us about the process of teaching and learning in theology, this essay examines Gadamer's approach to historicity, conversation, truth, objectivity, subjectivity, practical wisdom, and praxis.     

Does a Real Albert Nolan Need Don Cupitt? A Response to Ronald Nicolson

In this paper, in response to Nicolson's claim that South African liberation theology is non-realist – or at least is non-realist in its language – I suggest that Albert Nolan's important book God in South Africa is not based on such an "exotic" philosophical basis but is a reflection using the populist Marxism of the anti-apartheid struggle of the 1980s. The clue here is Nolan's use of the Colonialism of a Special Type thesis, an integral part of ANC and Communist Party discourse since the 1960s. Nolan himself has described his work as "historical materialist" in its philosophical language. Such a position seems far removed from non-realism, although they certainly sound similar in Nolan's God-language.
I then examine non-realist theologian Don Cupitt's model of "militant religious humanism" (from his Life-Lines ) and conclude that a non-realist liberation or political theology along these lines suffers too much from a sense of relativism or absurdity for it to be of use to those who use liberation theology. From this I try to suggest how a non-realist liberation theology might be developed. In the end, however, I conclude that though such a theology could be constructed, it would probably not be effective: liberation theology requires a real God who really sides with the poor.     

Toward the 'Rights of the Poor' Human Rights in Liberation Theology

In this article, the author traces the response of liberation theologians to human rights initiatives through three distinct stages over the past thirty years: from an initial avoidance of the concept, to an early critique, and then to a nuanced theological appropriation. He contends that liberation theology brings a thoroughgoing concern for the poor and an innovative methodology of historicization to the discussion of human rights. In clarifying the treatment of human rights within a specific religious movement, the author also addresses larger questions about the specific role of human rights language. To this end, the article shows how liberation theologians have grappled concretely with the divisions among different 'generations' of rights, various rights discourses, and diverse options for rights advocacy.     

The Movement of May 1968 and Theology in Latin America

Latin American liberation theology has almost never seen itself as an expression of or in direct relation to the international student movements of May 1968. Nevertheless, from today's perspective, one can say that what was called liberation theology was a web of relationships of many movements and events. It was undoubtedly part of the enormous worldwide movements of the 1960s, interacting with the various expressions of struggle for cultural and political liberation that manifested themselves in many different forms in different parts of the world. The same can be said about feminist liberation theology in Latin America, which emerged a few years later. Latin American feminist theology, however, unlike liberation theology, has never been concerned with making a claim of originality, nor has it struggled to be recognized as a typical Latin American way of thinking and movement. It is part of the tradition of the liberating spirit of the past and the present in its different forms, including the legacy of 1968.     

Catholic and Non-Catholic Theologies of Liberation: Poverty, Self-Improvement, and Ethics Among Small-Scale Entrepreneurs in Guatemala City

In the late 1960s and early 1970s, Catholic liberation theology seemed poised to become a mass movement in Latin America, whereas evangelical Protestantism did not seem likely to ever receive broad popular appeal. This paper will explore possible reasons why most of the poor in Latin America preferred to join non-Catholic churches, instead of the so-called Christian Base Communities (CEBs) or other grassroot groups connected with liberation theology. It does so by a review of scientific literature and by presenting empirical data from field research in Guatemala City. Using a neo-Weberian approach, I will argue that various non-Catholic churches foster elements of asceticism and self-improvement, which provide an important asset for the poor in Guatemala in their quest to better their lives both economically and spiritually.     

On “Liberating” Theology from Christianity: Religious Values and Political Philosophy

The widely analyzed phenomenon of liberation theology needs to be discussed primarily at the theoretical level of its relation to political philosophy. Essentially, liberation theology serves as a means to co-opt the ideas, institutions, and motivations of religious people into the service of modern ideology, particularly Marxism. To fully comprehend this school of thought, one must understand it as an aspect of modern Gnosticism. That is, liberation theology accepts the reconstruction of human and cosmic purpose through an interpretation of classical religious ideas in the light of Marxist categories, themselves with direct and intelligible roots in political philosophy. Liberation theology proposes a this-wordly salvation as the content of the original revelation, while retaining all of the original religious terminology. The final test of such a proposal lies in its purpose and effect. The avowed justification of liberation theology, that is, the alleviation of the poor, can be best achieved by other means and ideas more in conformity with the tenets and means of classical religion and philosophy, which themselves cannot be reduced to mere politics.     

Liberating the classroom: Ethnographic elements in liberation theologies curricula

A lively conversation has arisen in recent years among theologians concerning ethnographic theology. While liberation theologians have scarcely participated in it, an emphasis on lived experience – which ethnography aims to understand – lies at the heart of theologies of liberation. This article addresses the question of employing ethnographic elements in teaching liberation theologies by bringing higher education scholarship into conversation with the liberation theological discourse. It is argued that ethnographic methods, if framed within the liberationist discourse, provide effective tools for liberation theologies curricula, because such methods are in line with the liberationist threshold concept of interlocution. In a secular university, ethnographic methods can, furthermore, provide the student with epistemological distance from the truths of liberation theologies, while the inclusion of ethnography in theologies curricula can be conceptualized as an aspect of decolonizing education. Although the article focuses on teaching liberation theologies, the general principles can also be applied to teaching theology and religion more broadly.     

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.     

Prosperity: A new and foreign element in African Christianity

African Christianity is currently characterized by an evangelical revival which is in large measure funded and directed from California and the southern United States. Through these connections, North American Christianity is having considerable influence on a large segment of African Christianity. This article outlines one US development called ‘The Gospel of Prosperity’, and examines its spread to Africa. The author argues that this Gospel of Prosperity has particular socio-political effects; this form of Christianity provides no incentive to economic analysis and socio-political involvement, and thus accentuates further the differences between African Christianity and the liberation theology of Latin America.     

The Cry of the Forgotten Stones

Based on extensive archival work, this essay assesses the contribution of a Palestinian liberation theology (PLT) to a comprehensive view of peacebuilding that involves not only liberation from oppressive occupation but also a holistic vision and strategy for attaining just societal structures. Emerging out of the victim's viewpoint, a PLT is consistent with a multiperspectival approach to justice. It articulates a call for a holistic transformation of the interrelations between Jews and Palestinians, envisioning a just peace that must entail a re‐framing of geopolitical structures as well as ideological discourses that vindicate systemic and symbolic violence against the Palestinians. However, the author shows that a PLT is asymmetrical: while it challenges the theopolitical affinities between Christian and Jewish Zionists and the structural injustices and social mechanisms they endorse, it refrains from contesting the symbolic boundaries of a Palestinian national identity. This bears important implications for the broader debate concerning the role of religion in peacebuilding. The author argues that the limits of a PLT as a peacebuilding framework relate to its conceptual reliance on an unreconstructed secularist interpretation of a future Palestinian state and on its elective affinity with a supersessionist and theological orientation that, by definition, hermeneutically de‐Zionizes the Bible and its interpretations.     

Toward a psychologically liberating pastoral theology

A psychologically liberating pastoral theology is proposed based on the identity and mission of Christ and the Church. The Church is subsequently challenged to develop a theology which is not narrowly evangelistic and so only addresses eternal matters such as salvation of the soul, but one which also includes temporal liberation from poverty, brokenness, and oppression. This theology can only develop as the pastor's role is redefined from evangelist to shepherd, thus enabling the pastor to attend to his or her fundamental calling to care for souls. A mission rooted in temporal and eternal concerns must be central to the pastor's theology, must be passed on to Church leaders and teachers, and must become integral to the ongoing life of the community of faith. The Church is thus called to embrace its Christ-like identity by being an agent of psychological liberation among individuals, families, communities, and in broader societal contexts. Good stewardship of its unique gifts paired with the responsible use of other professional services will enable the Church to more effectively continue the broad mission of Christ in temporal and eternal matters.     

“Thine is the Kingdom,the Power,and the Glory”: New Vistas for the Theology of the Cross

Abstract : This article examines fifteen recent books on a theology of the cross in the English language. Following the publication of Moltmann's The Crucified God and Hall's Lighten Our Darkness in the 1970s, unprecedented interest has been devoted to a theology of the cross in theological literature. The author categorizes this literature into four types: exegetical and historical treatments, critiques of theologies of glory, challenges to the abuse of power, and signals of the coming of God's kingdom. Two hypotheses are ventured regarding the emergence of these works at this time: 1) they evidence a theological response to the enormity of human suffering brought into awareness in an age of instant electronic communication; and 2) the urgent concern for the poor and the cry for social justice, which emerged with liberation theologies, are now finding expression through advocates for the theology of the cross.     

The meaning and legacy of the Reformation in a global perspective

When reviewing the non‐European perspectives of Lutheran theology presented in the contributions of this issue of Dialog, it is easy to recognize a dominant, unifying theme and a common task in a confrontation with the new Pentecostal churches. It then makes sense to refer to the two central themes and tasks of Lutheran theology mentioned in this volume: the development of a Lutheran pneumatology in contrast to the Pentecostal/charismatic movements; and an interpretation of the Lutheran doctrine of justification that concentrates on how the pure grace and love of God can be witnessed in good works. As a future focal point of Lutheran theology, the contributions from non‐European Lutheran Christianity presented here show that the connection between the theology of the cross as a central element of the grammar of Lutheran Christianity and the dialectics of law and gospel for the interpretation of the salutary efficacy and experienceable nature of the Spirit requires further reflection.     

The luminous experience and the scientific method

An encounter with the Light during a state of altered consciousness is a direct experience of God. The question of scientific proof is discussed.Mr. Nichelson, an author and consultant, studied philosophy at Kalamazoo College and theology at Harvard Divinity School.     

基督宗教、马克思主义和"历史终结"--以解放神学为例串起的历史分析

本文以解放神学为例考察了基督宗教与马克思主义的内在关联性,对中国基督宗教的处境化作了初步的分析。     

ROADS TO RECONCILIATION: AN EMERGING PARADIGM OF AFRICAN THEOLOGY

The heart of contemporary African Christian theology is the notion of “reconciliation.” Contextualizing this movement, the article begins by surveying the three major theological paradigms—inculturation, liberation, and reconstruction—that shaped post‐colonial African theology. Drawing on the writings of Desmond Tutu, John Rucyahana and Emmanuel Katongole and three grassroots reconciliation ministries, I delineate four principles of African reconciliation theology: interdependence, prophetic advocacy, holistic transformation, and alternative Christian community. The article concludes by addressing outstanding challenges of memory, justice, brokenness, and pluralism and considers how the Catholic sacrament of reconciliation could offer further theological resources for the emerging paradigm.