Feminist Theology Essay

A Moment of Disturbing Clarity If I had a dollar for every time I heard God referred to as “he” or “him,” my college tuition might be paid for. I’m guilty of this myself, in moments, though more conscious of it now. No argument can be made against it, the church is traditionally patriarchal, and dangerously so. In fact, Rosemary Radford Ruether claims in her book Sexism and God Talk, “Male monotheism has been so taken for granted in Judeo-Christian culture that the peculiarity of imaging God solely

A few years ago I found myself on a train heading from Amsterdam to Hamburg. I had just spent several days traveling through the Netherlands and was going to end my fall break trip in Germany. The cities I picked had been arbitrary. All I knew was that in the three and a half months I was studying abroad I would see as much of the world as possible. This often meant frantically searching the internet for cheap flights, bus tickets, and hostiles, and only getting to spend a day or two in a magnificent

Feminine Beauty When defining Feminine beauty one must decide in which time to define it. At certain times women have felt repressed by the term, usually due to the beauty business' influence; while at other times Women have found it liberatory: finding it their bonus as females but not their only power. One will also find that a correlation exists between the women's movement, or lack there of, and society's feelings about woman and their aesthetic appearance. A woman's beauty during

Liberation Theology I see [liberation theology] as a 'theology of the people,' rather than of professional theologians; rising out of the cries of the oppressed; refined in the experience of those who may not even be able to read and write; clarified in thousands of base communities; embodied in lives that risk everything to be faithful to the good news that God hears their cry, sides with them in their distress, and works with them for liberation- a liberation in which they play a central role

So liberation theology was well on its way of ensuring that those most in need would have their grievances aired and that the focus of socio-economic injustice would be at the forefront of the Church’s social agenda. However, when the status quo is possibly upset, which liberation theology is wont to do, one must anticipate there to be opposition and pushback with respect to the principles and methodology in implementing such a theology. The Church, along with the capitalist governments of the west

Even though liberation theology gained prevalence in 1960s Latin America, it has been around much longer. It can be traced all the way back to when slavery was still existent in the American South. African slaves would look to the stories of the Jewish slaves in Egypt and Babylon. Their freedom from slavery gave them hope that they too one day would be free. Now in terms of what liberation theology is, the basic concept of this theology is that God loves all humanity, but is especially on the

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. Gustavo Gutierrez, a Peruvian Theologian, is credited for the foundation of Liberation Theology. He was the author of A Theology of Liberation, which was published in 1971 during the beginning stages of Liberation Theology. The text heavily emphasized God’s preference

will base our discussion of sin, using one of the most controversial theological perspectives talked about in today’s society, feminist theory. We will investigate the way in which our Christian doctrine shaped our understanding of sin in light of feminist thought, through Biblical history and experience. Moreover, we will assess how the salvation of hope, may aid our theology to break barriers, of how as human beings formed in the image of Christ Jesus, one’s gender must not be viewed as superior over

Liberation Theology “But the poor person does not exist as an inescapable fact of destiny. His or her existence is not politically neutral, and it is not ethically innocent. The poor are a by-product of the system in which we live and for which we are responsible. They are marginalized by our social and cultural world. They are the oppressed, exploited proletariat, robbed of the fruit of their labor and despoiled of their humanity. Hence the poverty of the poor is not a call to generous relief action

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