How Did Huttmann Contribute To Salvation

How do human beings talk about God in the face of poverty and suffering? This is the question the Book of Job raises for us. A moral and honorable man lives a prosperous, happy and fruitful life. As a wager between God and Satan on the issue of disinterested religion, they test to see if his faith and religion are actually disinterested. This leads to another question of whether human beings are capable of asserting their faith and talking about God in the face of suffering in a disinterested way. In his book “On Job: God-Talk and the Suffering of the Innocent” Gustavo Gutierrez makes the point that human beings, especially the poor, are capable of a disinterested faith and knowledge of God in the face of suffering. His application of liberation theology, way of talking about God, and interest in the poor allow Gutierrez to assert that human beings are capable of a disinterested religion in the face of poverty and suffering.

Upon “crashing” each of these waves paved the way for the next. As one reviewer notes: The still abstract recovery of the humanity of Jesus opened the way to a consideration of the concrete history and story of Jesus of Nazareth. Attentiveness to the specific ministry of Jesus led to a new appreciation of the contemporary context and challenge of discipleship. Sensitivity to the actual experience of following Jesus today raised new questions about the meaning of salvation in Christ for the poor, for women, for people of color. The everexpanding encounter of world religions posed anew the issue of Christ as universal savior.10 The third wave, with the view of Jesus as liberator, would give rise to liberation theology. Johnson outlines six basic characteristics of liberation theology: recognition of an oppressed group; action on behalf of justice; our relatedness to one another; use of social analysis; changing the unjust situation and the vision that the reign of God is already arriving.11 Johnson then highlights the three-part method of liberation theology: the oppressive situation is recognized; then the Christian tradition is analyzed for what may have contributed to the tradition and finally the Christian tradition is searched for elements that would yield a new understanding and a new practice that would be liberating.12

“What is remarkable about persecuted Christians is their resilience,” said Philpott. “They are not just victims. Understanding this is the key to being in solidarity with them.”

“A basic moral test is how our most vulnerable members are faring. In a society marred by deepening divisions between rich and poor, our tradition recalls the story of the Last Judgment (Mt 25:31-46) and instructs us to put the needs of the poor

of oppression, understanding the central core of the Gospels as Jesus' identification with the poor

In Generous Justice: How God’s Grace Makes Us Just, Tim Keller uses the bible as a focal point in connection to social justice. Leviticus, Deuteronomy, Acts, and the Gospel were all used to associate Jesus’ teachings to today’s world. He does this to prove the importance of social justice. He uses several instances in today’s world and how society needs to do better for our neighbors. Keller shows the importance of social justice by not only using Jesus’ sacrifice, but he also shares the struggles that the poverty stricken and marginalized go through. In the end, Keller calls for all Christians and non-believers to look within themselves and do what is right to provide social justice for all.

Davis argues that the Spirit of God is needed to liberate the poor iron workers from their depression. The church is supposed to be able to lift up those who need help. In so doing, the story examines a system that was being developed and used in the mid-nineteenth century in which churches created an infrastructure within their existing spiritual framework to be proactive, organized, and responsible for the economic welfare of the poor. Wolfe’s story reveals why the solution to the social problem—methods of charity—is still “veiled.” In the time period the story took place, middle and upper class people always felt so great about themselves when giving money to the poor because they thought they were helping “charity cases”.

Culturally speaking, Walter Rauschenbusch may have been years ahead of his time. From the very first chapter of his most famous work, Rauschenbusch’s passion for social justice is quite evident. He certainly had his finger on the pulse of his current generation, noting the compelling movement of the college students of his day to social service (3). It could be argued that the current generation shares this passion and perhaps even his theology. Unfortunately, while as believers we are called to “act justly and love mercy” (Micah 6:8), Rauschenbusch’s system of theology to uphold this love for social justice

The liberation theodicy puts a lot of emphasis on Jesus identifying with the poor and oppressed. People who mostly identified with this theodicy were the people who are experiencing oppression. Most people in

Christianity provided African American slaves with hope, because although they were suffering as merely human instruments of work, God was watching them and all of theirs suffering would be rewarded by him. “Slavery, with all its

Faith talks about her own difficulty in fathoming the “millions… who are hungry… who are homeless… who are without work.” She also talks about those who are “wrongfully imprisoned” [maybe use this as the intro], tortured and murdered. The dimensions of suffering on the basis of “differences” are incomprehensible [link this to the aborigines]. She had asked herself, “why is it so hard to find our commonalities?” she cites prejudice and a tendency to be condemnatory rather than give praise to those who “patiently bear the brunt of many misdeeds and indecencies.”

Luke’s Gospel greatly emphasizes the social justice aspect of Christian living. Throughout the third book in the New Testament, the story and history of Jesus Christ is written, and Luke preserves the many sayings of Jesus warning that those with material possessions have a

According to Hinks, Methodists were usually more willing to place “the powerful God of Christianity… on the side of social and political justice.” One religious message that Walker conveys through this Appeal that supports this claim, was

After a search of the subject of the sacramentality of the poor Mt.25:34-46.The conclusion is as follows: First, with the development of investigation of the sacramentality of the poor. The several books used in the subject portrayed how the poor are thesacrament in the Gospel of Matthew is the key in facing the reality of the poor people who identified with Jesus. Fortunately, the poor as a sacrament which pointed to Christ. “Whatever you do the least of little brothers, you did it for me.”Mt.25:40. The persons like Pope Francis, Benedict XVI, John Chrysostom contribute to the elevation of the poor. They give the positive ideas how to care for the poor and to have mercy with them because they have rights and dignity as other human beings.

Poverty has become a shaping element of the culture and thus, its Christology. It is important to note that the poverty in India is much different that the poverty in First World countries like the United States. The conditions of living and access to resources is incredibly and horrifically low. This kind of poverty challenges the very essence of humanity of those who live in it. Christology then need to reach into that reality. Jesus is seen in Peedith Seväk-Sardär as one who suffers but one who works to serve those who are in need. Christ then fully comprehends what is means to be in poverty. There is a full understanding (physically, psychologically, socially, etc.) that those in the Indian context believe Christ embodies. However, this is not a passive understanding. It is one that is active in working (e.g. doing good deeds or seva) to alleviate and restore, challenge and break down the structures in society that keep people oppressed and marginalized. It is also the cultural implications of seva that give Christology even more transformative power. This concept is already heavily present in the culture and thus, resonances deeply with those in the Indian