Theology, Ideology and Liberation

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Meer Fatima Black-Woman-Worker. Moosa Ebrahim Masud M. Moosa Ebrahim De Gruchy J. Prozesky M. Reddy R. Segundo Juan Luis Faith and Ideologies.

Liberation theology | Roman Catholicism |

Shariati Ali Campbell R. Tatamkhulu Afrika The Innocents. Van Der Ross R. Abdullah Abdurahman. West Gerald Biblical Hermeneutics for Liberation.

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See C. Boff Theology and Praxis and J. Segundo Faith and Ideologies for an understanding of the need for theology to make use of ideologies and the social sciences. Boff Theology and Praxis Bhana S. Afza N. See U.

How Liberation Theology Saved My Life (And My Faith)

Lehmann wrongly argues that Al-Jihaad is a militant Shia fundamentalist organization by associating it with the Iranian revolution. Although the Iranian revolution did influence conversions to Shia the organization mainly participated in nonviolent activism did not seek an Islamic state and did not follow an Islamic fundamentalism. See O. See G. Dadoo Y. Cajee Timol: A Quest for Justice See for example F.

Who’s afraid of Liberation Theology?

Al-Azmeh Islams and Modernities The administrative structures will be staffed by people who are of either conservative dispositions or their qualification may be their ideological bankruptcy. Initially radicals and revolutionaries will be dispatched on diplomatic missions abroad. The Other side is in reality a pervasive space made up of innumerable Queer religious and political diasporas, and a space to be considered when doing contextual Queer Theology. Surely, Liberation theology should not be abandoned, for it was among the first to teach theology the political virtues of self-reflexive negativity:.

To this political suspicion, we are adding now a combination of suspicions in the making of theology: political, economical, racial, colonial, and also sexual. Althaus-Reid argues that the primary ideology facing theology today is its sexual ideology, not only patriarchy but also heterosexuality.

To counter the economic and political effects of this patriarchy, she calls upon libertine paths discerned within the margins of churchly traditions of the sexually dissident. The aim of this refusal of ecclesial authority and traditional legitimacy is not to re-establish the marginal at the center, but questions the idea of a normative center of theology at all.

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She likens this strategy associated most closely with first-generation Liberation and second-wave feminist theologies to the development strategy of capitalism. To underscore the Marxist mood of her point, Althaus-Reid turns to a queer hermeneutics that equal parts materialist and messianic:. What is urgently required is not the improvement of a current theology through some agenda such as gender and sexual equality, but a theology with a serious Queer materialist revision of its methods and doctrines…The aim of theological and economic reflection should not be a new system of distribution, but a different system of production…This includes also consideration of the cost that such a theology must pay for the radical vision of its production.

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The theological subjects cross all the sexual constraints of ideal heterosexuality. For her, this is Christologically justified. The messianic power of Christ is found in the displaced character, not only of a body broken by empire and state violence, but also of the post-resurrection Spirit who mixes with the air and soil to give life to lost histories and marginalized desires. But the aim of the corruption of the ideology of normativity by sexual contamination, which informs our Queer theological path, is to move objects and subjects of theology around, turning points of reference and re-positioning bodies of knowledge and revelation in sometimes unsuitable ways….

The point is that we cannot think a Queer God without understanding different sexual ways of knowing. Indecent theology is a critical theology, whose political mode is informed by fugitivity and peripherality, rather than re-centering or acting. Critique is an interpretative activity, not a directly actionist one. We must resist the temptation to replace or supplant the heteronormative ideology by instituting the queer as a norming, centering, legitimating discursive regime, which only reinscribes the theo-logic of the normal.

We do not want to center or norm the queer, says Althaus-Reid. To be centered, to be legitimate, is to accept the central authority of heterosexual patriarchies: this marks the difference between a feminist strategy and a postcolonial one. What is inherently non-ideological about the concepts of hybridity, diaspora, or the fetish? What is critical about the queer tactics of disruption, hyphenation, or the use of autobiographical narratives? My hope is that this will foreground the queer Marxist messianic power that politicizes Indecent Theology in its distinctly negative way.

Her theology is a queer one, not only due to its interest in sexuality, but because of her presuppositional conviction that Feminist Liberation Theology must actively take up the issues and questions of poverty and sexuality, not as add-ons to gender analysis, class interests, and the interrogation of race. This allows theology to actively transgress the borders of hermeneutics and ethics in ways that queer the normativity of ethics, but also performativity as coital acts of love that belongs not in churches, but in marginal sexual spaces e.

Sexuality is constitutive of all attempts to give rise to the interpretive expression of the sacred. When theology exceeds that borders of decency, as deemed appropriate by the ethereal powers that govern our speech acts, when it is transgressive, perverse, libertine, this is when theology is most theological: when it crossed over past the sexual ideologies into a contextual location when we can hear the queer voice of God again from queer locales and within disruptive assemblages. This dynamic gives Indecent Theology its queer aesthetic and epistemology, but also its political character.

It is what makes Liberation theology truly a political theology in ways quite different from the Eurocentric disciplinary forms within academia. They engaged in a systematic critique of liberation theology and denied its claim that the church needed a new way to do theology; instead, they sought to construct an integral doctrine of liberation grounded in the whole of Scripture.

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This evangelical theology of liberation avoids the twin pitfalls of spiritualising the gospel so that it has little to say to the material afflictions of humanity, or politicising the gospel so that it fails to meet our deepest spiritual needs. The deliverance from Egypt is comprehensive — it is political, economic, social and spiritual.

The Hebrews are an ethnic minority subjected to slave labour and escalating state violence, and prevented from worshipping God. Exodus 15 and Revelation —4. But it is not clear that we should restrict ourselves to a purely typological reading of Exodus, denying its paradigmatic status.

The Poor in Liberation Theology: Pathway to God or Ideological Construct?

Israel is elected that through her, God might be made known among the nations. He sees, hears and delivers Hagar and Ishmael, even though they are not part of the covenant people see Genesis Moreover, in revealing the kind of God Yahweh is, the Exodus lays an obligation on his people to love outsiders as he loves them see Exodus ; Deuteronomy — While the New Testament extends and deepens Old Testament teaching, it does not exchange a social message for a spiritual one. Healings in the Gospels both reflect the social or this-worldly side of salvation and point to the Messianic identity of Jesus.

We must add that liberation in Scripture goes far beyond the modern secular notion of personal autonomy. This becomes a key motif of the Bible, but it is largely neglected by modern liberation theologians. But in working for social or political liberation, Christians should look at the paradigm of the Exodus through the lens of the Cross. The human yearning for what the New Testament calls aphesis — variously translated as freedom, pardon, release, deliverance, forgiveness, remission — is as strong as it ever was. Modern slavery is thriving and millions of vulnerable people are subjected to debt bondage and trafficked across the globe.

In many parts of the world, women are oppressed by honour killings, forced prostitution, genital excision, sex-selective abortion, and exclusion from education and literacy. It is laden both with the promises of true freedom and threats of deadly bondage. The Bible reveals a God who hears the cries of the oppressed and loves to bring deliverance.

The mission of God sets an agenda for the Church. Church should not be a cosy retreat from the world, an insulated spiritual bubble containing privatised piety. Instead, churches ought to pray for the spiritual and material needs of the world, and educate and empower their members to tackle injustice.

On a very practical level, our congregations could do more to support the many Christian organisations that work heroically to liberate people from various kinds of oppression: drug and alcohol addiction small rehabilitation centres , religious persecution Open Doors, Christian Solidarity, Barnabas Fund , modern day slavery Stop the Traffik, Dalit Freedom Network , human rights abuses International Justice Mission , deprivation and debt Tear Fund, Micah Challenge, Christians Against Poverty, Jubilee Debt Campaign.

Available at www. Nickloff, ed. See also J. Rosner and R. Williamson, eds. Tears speak as well as prayers. Yoder, The Politics of Jesus , Eerdmans, , pp. Green, ed. Category : Cambridge Papers. Thank you for this article. I am required to study Gutierrez for an assignment. This article has been very helpful in articulating a helpful critique in an important matter. Thank you for sharing this article. I have found in most helpful in trying to articulate what liberation theology is all about.

You have certainly clarified it very well. Thank you! admin