How Did Huttmann Contribute To Salvation

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

H. Richard Niebuhr 's work, Christ and Culture, presents a fivefold typology to describe the different ways Christians understand the interrelation between God, human beings, and culture, and the inherent nature of each of these categories. Niebuhr begins by talking about Christians who understand Christ in diametric opposition to an inherently sinful culture. These Christians see Christ calling them to tear down culture or enter into monastic communities to guard themselves from it. Niebuhr ends his typology by describing Christians who see Christ’s work as the work of redemption. Christ transforms people by converting us back to our original state so that we might glorify God and change society so that it likewise reflects this change in personhood. Jose Porfirio Miranda’s brand of liberation theology adopts the logic of these Niebuhrian types while offering a unique constructive perspective. In this paper, I will explain Niebuhr 's construction of Christ against Culture and Christ transforming culture before applying these types to Miranda’s theory of justice and discussing the way in which Miranda’s description of Christians in the public sphere resonates with these Niebuhrian categories. I will then discuss what Niebuhr and Miranda offer to people of faith, I will apply their insights to the current presidential campaign, and then I will conclude by discussing the way in which our political culture lauds the voices of the rich and powerful at the expense of all

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

“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

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.”

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

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.”

Humanitarian Jesus is a two-part dialogue about the social gospel. Part one examines the historical content of the social gospel; in addition to, the manner in which people access it. Part two is comprised of interviews with diverse group Christian leaders and notable Professors who are involved in the ministry of social justice theory or organization. The book encourages the reader to view humanitarianism through a diversified perspective without cherry picking any one opinion or methodology as being exclusive. The first part offers solid Biblical theology which includes a timeline from original sin through Christ’s atonement on the cross; ergo, the objective is to call people to the salvation of Christ and His invitation to share the

-Central in his message-assertion that churches must recognize again that the kingdom of god had been Jesus’s teaching, that God intends this kingdom to reach into every realm of life, and that the competitiveness and selfishness cherished by capitalism must be opposed by people committed to completing God’s beneficent will for humanity

This quote emphasizes the idea of freedom for all Christians and the fact that their oppression is not coming from the work of God also known as scripture. Instead, it is coming from greedy people who are taking advantage of others. These people are not embracing God’s truths according to the peasantry.

The original sin created a distance which forced God to come down to the uplift creation and man to His original plan. His coming down was to uplift creation and man confers St. Thomas Aquinas meritorious act of salvation, it brought man back to his relationship which was broken between God, creation, and man. The Church continues the work of Christ, as the visible and active symbol and must witness Christ to the situation where poor can be seen as incompleteness, imperfection, being despised. As Christ Came to save man from the slavery of sin, the Church should be aware to liberate man in soul and body. The poor as the image of Christ, it is where that the Church takes her role to preach and emphasize the value of the human person who 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.