Justo Gonzalez's A History Of Christian Thought

theology, the only true theology as Cone sees it, is not possible by white people as they are

May 1, 2016, the Mt. Olive Baptist Church, located in Greenwood (S.C.) County will celebrate its 142nd church anniversary. Many years Mt. Olive have been a church that loved people, gave without limits and took great care of its members. The last five of those one hundred and forty-two years, I have been honored to serve as pastor of this great church. Although this is a great church, Mt. Olive and many churches like it are plagued with a disease that has slowly, but surely, causing the church to drift further away from God and fall deeper into the ways of the world. This epidemic is known as “tradition”. Churches that are bound by tradition and not led by the Holy Spirit will find themselves missing the mark of what God has called us to do. The bible is filled with instructions for the church, but as Christians and Disciples of Christ, Matthew 28 is the foundation upon which we should be operating on in the church as well as in our lives. The Great Commission challenges us to “go, teach and preach to all nations.” Traditional churches will allow church tradition to dictate biblical doctrine. It will allow the church to argue about who’s right instead of what’s right. Sadly, church success has been based on structure and finances rather than saving lost souls.

James H. Cone’s God of the Oppressed is his examination of the origin, development, and significance of black theology as it relates to how he and the black Christian community view God. For Cone, in an America seemingly dominated by white theology and the white Christian community’s views of God, it is imperative to acknowledge and attentively listen to the voices of the theologies of other races and what God means to them, especially that of the black community. Cone asserts without hesitation that the God that is referred to in the Bible and black religion is a Deliver of those held captive by the bondage of oppression. Cone not only asserts this viewpoint of God as the Freer of oppressed people, but he validates this assertion through the use of Scripture, the black experience, history, and tradition. Overall, the central theme of this book is that a plethora of factors continually shape and construct a people’s theology and how that theology is significant in regards to how they see God, the world, and themselves.

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

In Santa Biblia: The Bible Through Hispanic Eyes, Justo L. González invites the reader to read the Bible in fresh ways, and gain insight from the perspective of “those who claim their Hispanic identity as part of their hermeneutical baggage, and who also read the Scripture within the context of a commitment to the Latino struggle to become all that God wants us and all of the world to be—in other words, the struggle for salvation/liberation.” (González 1996, 28-29) Published hot on the heels of the quincentennial of Columbus’ voyage to the new world, and abreast of discussions taking place in the larger Hispanic community, González’s book is both timely and well researched.

While it is true that there is an overall decline in Christianity and religion in the west, there is a large influx of it in places such as Africa, Asia, and Latin America. Why is this the case? To answer this question, some background information on the spread if Christianity itself is helpful. After the crucifixion and death of Jesus, many of his followers, such as the apostle Peter, went out throughout parts of Europe, Asia, and reportedly parts of Africa to spread the word about him. The Apostle Paul was perhaps the greatest these in his many missionary trips throughout Asia and Europe. While Christianity was heavily persecuted in the Roman Empire under Emperors such as Nero, it managed to spread reasonably well. Christianity was popular

In Santa Biblia: The Bible Through Hispanic Eyes, Justo L. Gonzalez explains that the meaning of “Hispanic eyes” is viewpoint of those who have claimed Hispanic identity and have read Scriptures to the commitment of the Latino struggle for freedom. The author is trying to communicate the new meaning through biblical texts that are read from a different perspective as well as showing the readers that embracing different theological viewpoints is necessary and shows how they function in interpreting the Bible. Gonzalez goes about making this argument through the five perspectives, Marginality, Poverty, Mestizaje and Mulatez, Exiles and Aliens, and finally Solidarity. Each perspective talks about how the Latinos apply them to both their life situations and when reading the Bible.

Luis Jimenez’s piece titled El Buen Pastor (The Good Shepherd) from the Winthrop Rockefeller Gallery represents the react against the seminal post-war American movement. The works of art were chosen by a Contemporary and Modern collection created during the past century. The commonality amongst the works of art that lead to them being displayed together was the abstract expressionism; all the paintings reacted against the seminal post-war American movement. This piece was made in 1998 as a depiction of the murder of Esequiel of Redford, Texas while he tended his goats. The piece’s present location is the Arkansas Arts Center, and its original location is the Lawrence Lithography Workshop in Saint Louis, Missouri. The piece is water color and crayon on paper, and it can only be seen from one side by looking up because it is hanging on the wall. The subject of the work of art by Jiménez is a young man tending his goats

These are the issue that the modern African American pastor must address currently. His/Her preaching must speak true, authentic words for the oppressed, the down-trodden, the deprived, the captives, the poor, the rich, the illiterate, as well as to the intellect. Presently, the hostile moment of worldliness is a belief that life is to be realized at any cost to self. Thus, here lies the Christian paradox: through the Gospel we have to see Jesus as a truth relevant to humanity’s need to rise higher. The Gospel is to be preached to all. It is a Gospel to save the humanity of African American people but the gospel is beneficial for all. Therefore, the African American preacher’s message must have within its content something more than that which causes the people to enter in a foot-patting, hand-clapping, highly emotional, ecstatic worldly experience, but also a content which serves to balance the life of God’s people on earth.

These three perceptions are distinctly different, but ultimately speak to the contextual nature of Black theology—rooting worship, adoration, and discipleship within the notion a (conscious) living G-d. The first perception explored is the image G-d adored through the lens of Sister Sweet and Mother Darling. At first glance, these women appear different in life style and theology—different churches, different abilities, and different approaches to discipleship. But upon further examination, one discovers the same paradigm at work. Both have lost children to AIDS. Both have committed themselves to a praxis centered theology to process their loss. Mother Darling is street missionary and Sister Sweet is a disabled woman confined to a wheel that feeds the birds and attends to the needs of the Little piece of Heaven Church. Both have found peace in their personalized work for the Lord. Their G-d is a “shelter in a time of storm.” The second perception is the image of G-d as seen through Deacon Zee. This G-d is one of salvation and complacence for Deacon Zee. The “White Jesus” he prayed to for his assistance in finding his copy of the Wall Street Journal—a nuanced symbol for prosperity. This G-d speaks to the corporate nature and element of

The Story of Christianity is a book written by Justo Gonzalez; a native of Cuba. Gonzalez serves on the faculty of the Interdenominational Theological Center which is located in Atlanta Georgia. He attended Yale University, where he received his M.A. and Ph.D. in historical theology; in fact Dr. Gonzalez is the youngest person at Yale to be awarded a Ph.D. He is also one of the first generation Latino theologians and instead of growing up Catholic, comes from a protestant background. In addition to writing many other books, Gonzalez is also Cokesbury’s publishing chief narrator of the Christian Believer study video lessons course and the recipient of the Ecumenism Award from the Theological Consortium in Washington, which he received as a

In Langston Hughes 's autobiographical anecdote, “Salvation,” the author reflects on his childhood, and also examines the basis on which his religious views were founded. Hughes 's nonfiction piece, written in adulthood, allows him to look back on his past and reconsider what he learned about salvation, as well as organized religion and conformity, as a child. Because of this inquiry, he begins to question the ways in which adults pressure young people to conform to their views of religion, even without having the deep feeling of faith required. When people are young, they are often asked to conform to roles that they don’t really understand or think deeply about, and religious duty is thus carried on without a lot of free will. Langston Hughes divulges the hypocrisy and the fraudulent faith of the Church and its indoctrinated members through irony and his own indoctrination into his damning salvation. The church service pressures and bullies young Hughes into falsifying his salvation. This ceremony proves that the church values tradition over faith.

Although this information on Liberation Theology is essential to understanding of this concept, the focus of our presentation, in relation to our class, was Black Liberation Theology. It is easy to see how African Americans relate to the idea of Liberation Theology, as a historically socially oppressed group of peoples. The encompassed theme of Black Liberation theologians is the concept of God emancipating African Americans from white racism. Jesus in Liberation Theology is commonly represented as a ‘Poor Black Man’, therefore allowing the representation of a relatable figure for the African American people. One way in which we felt the concept of Liberation Theology come together with class discussion, was in relation to the Black Liberation Theologian, James Cone, whom we had previously discussed in class time, leading up to this presentation.

A series of crucial literature was produced between 1959 and 1964 in Brazil; the literature intertwined Christian principles, social and liberal sciences, and stressed the need for active engagement in the world in relation to justice for those oppressed. In Bogotá, Colombia the first Liberation Theology-based congregations were held in March of 1970 and July of 1971 (Introducing Liberation Theology). Gustavo Gutierrez was to be credited with the foundation of Liberation Theology.

One influential cult was based upon a mystical interpretation of Plato. Neo-Platonism was like a rational science that attempted to break down and describe every aspect of the divine essence and its relationship with the human soul. An Alexandrian Jew named Philo tried using Greek philosophy to interpret the Jewish scriptures. He wanted to unite the two traditions by suggesting that the Greek philosophers had been inspired by the same God who had revealed himself to the Jews.