Traditional and liberation theologies differ in a variety of ways. Over the centuries, society and populations have changed and traditional theological ways have not always kept up and cannot be as applicable to our day to day lives. Liberation theology on the other hand is pertinent to issues we are faced with and can be applied to our daily ways of life. This is evident in a variety of ways when comparing the two side to side.
Starting questions for traditional ways of theology include philosophical and abstract inquiries. Examples would be attempting to find answers to the nature of humanity or God. Unlike traditional ways, liberation theologies foundational questions are through our actual experiences and actions. They are much more concrete and involve economic and social injustices with a focus on oppressed populations. Liberation theology has us ponder on questions to problems we can actually see versus abstract, often unanswerable questions.
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
idea that theology is not universal, but tied to specific historical contexts. In A Black Theology of
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.
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
Eva’s soliloquy- “you can’t go against you own people, your own blood.” - Symbolism of conformity.
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
A good place to start making sense of the differences is by identifying the two great tensions that we as
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 movie, The Freedom Writers Mrs. Erin Gruwell (Hillary Swank) plays a role of a dedicated teacher who did all she could, to help her students learn to respect themselves and each other. She has little idea of what she's getting into when she volunteers to be an English teacher at a newly integrated high school in Long Beach, California. Her students were divided along racial lines and had few aspirations beyond basic survival. Mrs. Gruwell was faced with a big challenge when a group of freshmen students showed her nothing but disrespect which made it hard for her to communicate, teach and understand them. However, Erin Gruwell was determined that no matter the cost she would teach her students not only
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
Awakening or to awake means “to wake up; to be or make alert or watchful” (Webster 23). This is what Edna Pontellier experienced in The Awakening.
The first section of the book is titled comparative studies. This section is comprised of the first two chapters. Chapter one is aptly named history and methods. Chapter two has been dubbed comparative studies, scholarship, and theology. This section
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.
Man is created in the image and likeness of God. The purpose of his existence is to reach his full potential, that being to live a life that is more human, more Christian a life that is similar to that of Christ's. Thus, our existence revolves upon loving and inculcating our knowledge in the minds of others. These Christian concepts is essential in Fr. De Torre's discussion of the perfectibility of man through education.