Liberation Theology Research Paper

While traditional theology focused on invigorating faith, liberation theology is intended to promote social justice for marginalized populations and improve the community. In traditional theology, those mainly involved were scholars with academic qualifications who sought abstract and philosophical ideas regarding their faith. By contrast, liberation theology is inclusive of everyone, and all are able to contribute within their own capacity. In this inclusive system, liberation theology seeks to ask and address questions that arise from social analysis and engagement. Rather than allowing select individuals to preach to the rest of the population, as seen in traditional theology, liberation theology empowers all individuals to promote justice

heavily emphasized God’s preference of those who are oppressed and challenged scholars to review their preconceived notions on scripture study. In addition, A Theology of Liberation made religion more accessible and meaningful to those who faced oppression or poverty ("Gustavo Gutierrez and the Preferential Option for the Poor"). In Liberation Theology, according to Gutierrez, Liberation Theologians take upon a view from those individuals who are on the lower end of the social and

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

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,

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

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

Ever since I was six years old, the year I was baptized, I have been on fire for the Lord. I attended a Christian school for eight years and have always been very involved at my church. My first experience outside of my “Christian bubble” was when I went to a public high school. For the first time in my life, I was out of my comfort zone. Being at a public school challenged my faith, strengthened my leadership skills, and forced me to branch out and meet people I would have never encountered otherwise. However, even though being at a public school helped strengthen my faith in ways I would have never guessed, I believe attending a Christian university—like Liberty—is the best choice to further my education. Going to college is new and exciting, but it can also be a demanding and intimidating experience. Being so far away from home, in a different environment,

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

Social forces such as class struggle, social change, urbanization, social structures, ecclesiastical hierarchy, and policies, to name but a few, play a hand in theological formation. As the following chart shows, the social forces within internal and external boundaries serve as determining factors in the germination of Latin America and U. S. Hispanic Liberation Theology. Latin American liberation theology arose during the 1960s and 1970s resulting from a “milieu of extreme poverty, class conflict, military coups, and political turmoil in countries such as Brazil, Peru, Chile, Mexico, Nicaragua, and El Salvador. Progressive religious leaders began to recognize the powerful alliances between the church and the state while the vast majority of the population lived in poverty.” While addressing “the role of Christians in relationship to class oppression, the role of foreign multinational corporations, U. S. foreign policy, Latin American regimes, and military dictatorship” in its initial development, Latin American liberation theology first viewed gender and ethnic discrimination as secondary matters. This view was consequential in that the conceivers and writers of Latin America liberation theology at the time were, predominantly, Catholic male theologians operating

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

In the aspect of political and social liberation, Gutiérrez focuses on the elimination of the causes of poverty and injustice. The second aspect, emancipation of the poor, the poor and those part of the labor force are liberated from all things that limit their capacity to develop themselves freely (“Liberation Theologies”). The last aspect, liberation from selfishness and sin, focuses on re-establishing the relationship with God and with Christians (Lewis

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

It was a way of thinking and interpreting the bible. However it ended up being more than that. It analyzed history from different perspectives and acknowledged Marxism thoughts. (V.A.1) One main purpose of liberation theology was to help the poor.

Next we can see the differences in the two theological types by the kinds of people who “count” in doing it. In traditional theology it is narrow, and the ones that count only include individuals with PhD level graduate degrees in theology. Whereas liberation theology is much more broad, and includes everyone. It starts with base communities and works its way up. Base communities are considered the popular category where people can unify and form solidarity. The next level up is pastoral which includes religious leaders, such