African Women 's Liberation Theology Essay

In 1988, the Council for Biblic¬al Manhood and Womanhood published the Danvers Statement, affirming that "In the church, redemption in Christ gives men and women an equal share in the blessings of salvation; nevertheless, some governing and teaching roles within the church are restricted to men." I am hesitant to single out one organization for focused argument, but this statement accurately represents a sentiment within the faith that I find disturbing. In this paper, I will use the redemptive trend hermeneutic to deconstruct the CBMW's affirmation, while providing my own views on why I find both women in ministry and the redemptive trend hermeneutic as valid.

Throughout my selected text, Johnson focuses on the church along with the subsequent androcentric image of God, and how it impacts woman around the world. She explains that throughout history, with the help of the church’s patriarchal nature and society’s values as a whole, woman have been seen “as a ‘defective male’…that must live in obedience to her [male counterpart,]…[ and who are often also referred to as the] ‘second sex’” (Johnson 92). This

Gender inequality has maintained the suppression of women worldwide and unfortunately has impacted third world countries with the greatest magnitude. Everyday in these countries there are countless occurrences of physical, emotional, and psychological abuse that must be acknowledged as a primary concern for the world to help overcome. It is however important to recognize specific cultural and religious practices of gender hierarchy that are accepted by women in these countries. While keeping this in mind it is of paramount importance to keep sight of the consequences of abusing these cultural practices at the expense of women’s liberation and development.

Religion is what you believe, what you have faith in. Many people considered it taboo; it is hard to express oneself on the subject. Authors such as Majarne Satrapi and Langston Hughes adventure themselves on this topic by writing respectively “The Veil” and “Salvation”. Both texts illustrate the control of religion by humans for their own benefit. By using a claim of solution, the authors demonstrate that one should find his own path to God. Even though they both share the same idea they approach it differently; one through politics and the other through society. Through this essay both approaches will be shown.

Two forces which gathered strength in the last half of the twentieth century now dominate the world religions at the beginning of the twenty-first century. The first is the globalization of religions and their resulting encounter with each other, and the second is the need to redefine attitudes toward gender as women have stepped forward to insist that their full humanity be acknowledged in the religious as well as the social realm.

Liberation theology refers to the liberation of oppressive regimes through Christianity. For instance, liberation theology was used to combat the military government in El Salvador. This is important because it shines the light on how theology played a fundamental role in the liberation of the Salvadoran Civil War. Furthermore, there are many branches to liberation theology for example biblical, pastoral, theological and revolutionary. These branches are unique in how they carry out their action, but the objective is still the same. In other words, these different branches all have the same objective. For example, biblical theology emphasis social justice through the scriptures of the Bible. On the other hand, revolutionary theology emphasized

Gustavo Gutierrez coined the term “liberation theology” and its roots come from Latin America. According to the dictionary, liberation theology is defined as “a 20th-century Christian theology, emphasizing the Biblical and doctrinal theme of liberation from oppression, whether racial, sexual, economic, or political” (dictionary). Liberation theology arose principally as a moral reaction to the poverty and social justice in Latin America. This particular reason is why Gustavo Gutierrez adapts this method and relies on it heavily because of his

How Africa Shaped the Christian Mind: Rediscovering the African Seedbed of Western Christianity By Thomas C. Oden Downers Grove, Ill: Intervarsity Press, 2008, 204 pp, $ 19.00 hardcover. Thomas Oden, an accomplished scholar in systematic and historical theology, and retired professor at Drew University, has offered a compelling and positively provocative work in How Africa Shaped the Christian Mind. A work of scholarly repentance, he ably repudiates the posture of western theologians and historians (i.e. Harnack, Bauer, Schleiermacher) toward Africa’s theological legacy (pp. 57-59). His present work is the fruit of thirty years of reading the early African fathers, and in the last fourteen, he has served as the general editor of the

The following paper will be written to address the experiences that black women have within the United States of America. It will include statistical data that further explores the differences that not only blacks have within the United States, but that black women face as an unspoken minority. The beginning paragraphs will provide information about the history of the United States, liberation theology, black liberation theology, and more specifically womanist theology in reference to black women’s experiences. The applicability to the United States will be stated throughout the essay and further summarized in the closing paragraphs. The concept for this essay will be in regards to black women needing to remain supportive to each other, aware of the history of the United States and its design to not be made for them, and provide the role that liberation theology can have for their adaptability to the country.

“Our Father in heaven, hallowed be your name. - Matthew 6:9. The idea of “God the father” is one that is rooted deep in our society predominantly the ways in which it rejoices men. The almighty all and powerful God is outlined as a male figure in the bible, constructed using almost entirely masculine language. This simple fact has provoked men to assume the position of authority, to oversee over his family. This simple fact leads to an imbalance of power between men and women subconsciously oppressing women within our society. In Mary Daly’s “After the Death of God the Father,” Mary explains how the Judeo-Christian culture has served to bring structure to a sexually imbalanced man driven culture." This male-controlled society has its establishments in the most discernible parts of Christianity.” Mary’s work is a continuation of what is known as “The women's liberation movement” furthering the conversation of societies hold on a woman and bringing change. In this critical evaluation of Mary Daly's work, I will discuss the thesis and argument of the reading, along with an analysis of its assumptions and implications.

Recently, I have been interested in a multitude of religions and their devotees, specifically in Christianity as it is widespread in many western societies. My colleague and I attended Christ The King Roman Catholic Church, where I set my focus on forms of patriarchy that were present in the church. My conclusion ties to the theoretical work of Mary Daly and her belief that Christianity is a masculine structure with a Scripture that is innately patriarchal (Nye 2008, 85). I will also be drawing on Gayatri Spivak’s theory of agency that relates to the system of androcentrism, in which women have others speaking on their behalf throughout history where they can’t be heard (Nye 2008, 94). With the use of these theories on religion and gender, I argue that despite the members of this particular church being pleasant and welcoming, there is a definite undertone of inequality and patriarchy. Additionally, I will be focusing on the understated atmospheric androcentrism.

Liberation theology is situational. The emergence of liberation theology and the interpretation of the Bible under liberation theology stems directly to the participants place in society. As the title suggests, liberation theology interprets the Bible as a document of hope that will give strength and validity to a struggle against an oppressor. Liberation theology rises out of a new political consciousness. The oppressed people have to realize they are oppressed and that the Bible text can be used as a tool to overcome their oppressors. In regards to South Africa, there was an awakening when the black people realized their lack of influence in politics, the huge economic disparity between rich and poor, and their low

Liberation theology is one of the most significant current theologies in modern times. Liberation theology today puts specific emphasis on liberating and fighting the many different forms of human oppression and suffering. The liberation theology is very expensive since there is a huge amount of interrelatedness in the many different structures that are use to oppress man. Liberation from such structures made to control and oppress people can vary incredibly it may be political oppression, economic oppression, social oppression, racial oppression, ethnic oppression, or sexual oppression. This theology is important and has had many ramifications beyond usual academic theology or even institutional churches because of its multidisciplinarity.

Carol P. Christ, “Theological and Political Implications of Re-Imagining the Divine as Female,” Political Theology, Vol.

of god when they are mothers but this is used to control them and they