Liberation Theology In Latin America Essay

The Independence of Latin America was a process caused by years of injustices, discriminations, and abuse, from the Spanish Crown upon the inhabitants of Latin America. Since the beginning the Spanish Crown used the Americas as a way to gain riches and become greater in power internationally. Three of the distinct causes leading Latin America to seek independence from Spain, were that Spain was restricting Latin America from financial growth, (this included restrictions from the Spain on international trade, tax burden, and laws which only allowed the Americas to buy from Spain), The different social groups within Latin America, felt the pressure of the reforms being implicated on them

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.

For instance, one of the passages. For instance, when Lupe says, “And when they changed, we also began to change. It was nicer that way. Knowing that someone called existed. The right to health care, to food and to schooling for our children” (Argueta 31). This illustrates how the people did not view religious figures as ordinary people. Instead, Lupe states that when the liberation theological movement started to occur that the priest started to demand the rights to the poor. This was unheard of during those times. Therefore, it was a relief that the priest started to demand health care, food and schooling. Furthermore, Lupe goes on to say, “Previously, they used to instill fear in us; we believed they were like magicians who could annihilate us with the simplest gesture” (Argueta 23). In other words, Lupe is see’s the priest different because previously the priest acted as a superior towards the people. Hence, this changed has opened the eyes to the lower class. Thus, priest are now fundamentally important in opposing the oppressive regime in El Salvador. This shines the light on liberation theology and how it has changed the the roles of several;

Elizabeth Johnson wrote “The God Who Breaks Chains” and in this essay she discusses Black liberation theology. Black liberation theology is defined as a type of theology, which contextualizes Christianity to help Black people overcome oppression of their past and present. This type of theology allows black people to find psychological healing from times of slavery,

Revolutions hit Latin America, and the fight for independence would change history forever. In the early 1800’s the lower class known as Mulattos, Mestizos and mid-class creoles were in a battle for a new form of government, against the abundant and powerful peninsulares. Rebellions in Latin America were fueled by the unjust distribution of food, wealth, and power.

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

Prior to its independence Latin America had been controlled by external forces for hundreds of years. To be freed of control from these outside interests did not in any way guarantee Latin America a return to the status quo. In fact, the inhabitants of Latin America had done very well in assimilating their in house controllers. They adopted European language, religion, color, and just about everything else that the European culture had to offer them. Although they were free to do as they please and run their own affairs in the global neighborhood as we know it, they struggled to create an entity for themselves. They embody too much of what is not native to their region, yet the people that used to represent their land 500 years earlier

Models for post-revolutionary Latin American government are born of the complex economic and social realities of 17th and 18th century Europe. From the momentum of the Enlightenment came major political rebellions of the elite class against entrenched national monarchies and systems of power. Within this time period of elitist revolt and intensive political restructuring, the fundamental basis for both liberal and conservative ideology was driven deep into Latin American soil. However, as neither ideology sought to fulfill or even recognize the needs or rights of mestizo people under government rule, the initial liberal doctrine pervading Latin American nations perpetuated

Black Liberation Theology can be defined as the relationship that blacks have with god in their struggle to end oppression. It sees god as a god of history and the liberator of the oppressed from bondage. Black Liberation theology views God and Christianity as a gospel relevant to blacks who struggle daily under the oppression of whites. Because of slavery, blacks concept of God was totally different from the masters who enslaved them. White Christians saw god as more of a spiritual savior, the reflection of God for blacks came in the struggle for freedom by blacks. Although the term black liberation theology is a fairly new, becoming popular in the early 1960’s with Black Theology and Black Power, a book written by James H. Cone, its

Black Liberation Theology can be defined as the relationship that blacks have with god in their struggle to end oppression. It sees god as a god of history and the liberator of the oppressed from bondage. Black Liberation theology views God and Christianity as a gospel relevant to blacks who struggle daily under the oppression of whites. Because of slavery, blacks concept of God was totally different from the masters who enslaved them. White Christians saw god as more of a spiritual savior, the reflection of God for blacks came in the struggle for freedom by blacks. Although the term black liberation theology is a fairly new, becoming popular in the early 1960’s with Black Theology and Black Power, a book written by James H. Cone, its

In the post-World War II era, the globe was polarized by two idealistically divergent superpowers; the United States and the Soviet Union, two nations that strived to promote capitalism and communism, respectively, throughout the globe. Nowhere was this struggle more apparent than in developing countries with shaky political and economic backbones. Specifically, in Latin America the old, corrupt and often totalitarian regimes were threatened by grassroots liberation movements whose ideas of land reform and shaking up the status quo were often perceived as Marxism. The Catholic Church, which had traditionally supported the wealthy ruling class, began to change its beliefs in

Latin Americas desire to emulate European culture and race caused many hardships for people of color. Even before Latin America gained its independence, Natives and Africans were treated as inferior. During the neo-colonial period, the elites made it a point to imitate European culture and any

Liberation theology calls followers of Jesus to work together to create a just society that brings change and align themselves with the oppressed. All of my sources Gustavo Gutierrez, Paul Farmer, and Sohail Hasmi place defending the rights of the poor as a central aspects of their arguments. Which is why I am led to believe that my sources could come together, even if they have different point of views. In Gustavo Gutierrez’s Theology of Liberation, he argues this theology is about committing to abolish injustice to build an improved society. A strong part of his argument is when he describes that in order to advance to a just society, Christians must “abolish the present status quo and attempt to replace it with a qualitative different

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

Gustavo Gutierrez coined the term liberation theology, and is considered to be the father of it to most people. He believed praxis was the starting point. Theology was the second stage. This was basically a practice of theory. Praxis involved taking action for the poor and the oppressed. The start of this new was caused from various reasons. One reason was that all bishops were sent to Europe to be educated. When they came back, they would be radicalized. Latin Americans wanted their own schooling for priests. They didn’t want European ideas; they wanted their ideas from their culture. Another big problem was poverty and human rights. Most Latin Americans were poverty stricken. Most countries in Latin America didn’t have any human rights. Therefore one their main focuses was social injustice. (V.A.1)