Este artigo pretende oferecer uma síntese dos principais elementos que caracterizam a epistemologia e o método da Teologia da Libertação, no pensamento de Clodovis Boff, autor que deu à Teologia da Libertação sistematização de sua semântica e de sua sintática. Em seus escritos em relação à questão, cronologicamente, identificam-se três fases distintas: a Teologia da Libertação como Teologia do Político (1), a libertação como perspectiva de uma teologia global, (2) e a Teologia da Libertação como libertação na Teologia (3). Entre (...) os elementos selecionados para esta abordagem sintética estão: a questão da identidade da Teologia da Libertação em relação a outras teologias, o ponto de partida da articulação do discurso teológico, o lugar do pobre na epistemologia da teologia e as mediações teóricas do método da Teologia da Libertação. O texto, em grande medida, reproduz o pensamento do autor, privilegiando, o máximo possível, citações textuais de sua ampla e consistente bibliografia sobre a questão. Palavras-chave: Teologia. Libertação. Método. Fé. Pobre.This article aims to present an overview of the main elements which characterize the method and epistemology of Liberation Theology, according to Clodovis Boff´s view. It was him who provided Liberation Theology with the systematization of its semantics and syntax. In his writings on the issue, chronologically, three distinct phases can be identified: Liberation Theology as the Politician´s Theology (1); the liberation as a global theology perspective (2); and Liberation Theology as the liberation in Theology. Among the selected elements are: the identity of Liberation Theology in relation to other theologies; the starting point of articulation of theological discourse; the place of the poor in the epistemology of theology; and theoretical mediations of the Liberation Theology method. The text reproduces the author's thought, focusing as much as possible, textual citations of his extensive and consistent bibliography on the issue. Keywords: Theology. Liberation. Method. Faith. Poor. (shrink)

Dois aspectos básicos orientam a reflexão sobre a Teologia da Libertação: o primeiro aborda o passado e discute seu surgimento e desenvolvimento; o segundo é direcionado ao futuro e aponta desafios. No processo de formação da Teologia da Libertação três questões são analisadas ​​: a libertação, a práxis e os pobres. Em cada uma, destaca-se o aspecto da própria Teologia da Libertação. A libertação surge dentro do contexto econômico e político e é compreendida nos campos da antropologia e da teologia, (...) numa leitura dialética da realidade. A práxis mudou a ênfase doutrinária da teologia, passando a indagar sobre questões levantadas pela fé à prática dos cristãos, à Igreja e às pessoas, e como a teologia reflete sobre essas questões. A compreensão da noção de pobre e da pobreza deixa de estar ligada à carência de bens materiais e passa a ser entendida no contexto da exploração dos seres humanos pelo sistema dominante. As perspectivas futuras da teologia apontam para a ampliação do conceito de libertação para os campos do diálogo inter-religioso, para a questão das mulheres, da etnia e da ecologia. Palavras-chave: Libertação. Práxis. Pobre. Método. Igreja Católica.Two main aspects guide the reflection on liberation theology: one addresses the past and discusses the emergence and development of such theology, and the other points out the future and the possible challenges to be faced. In the process of formation of liberation theology three main issues are analyzed: liberation, praxis, and the poor. On each of these issues, we emphasize the aspect of liberation theology itself. Liberation emerges within the economic and political context and is then understood in the field of anthropology and theology, from a dialectical reading of reality. Praxis shifted the emphasis from doctrinal theology to ask what issues are raised by the faith and practice of Christians, the church and the people, and how theology reflects on such issues. The understanding of the notion of poor and poverty is no longer linked to the lack of goods but comprehended in the context of the exploitation of human beings by dominant system. The future perspectives of theology bind to the broadening of the concept of liberation for the sectors of inter-religious dialogue, the issue of women, ethnic and ecology. Keywords: Liberation. Praxis. Poor. Method. Catholic Church. (shrink)

O objeto de análise deste artigo é o processo de formação da PJB, isto é, seu método pedagógico e suas opções políticas. A análise se desenvolve a partir de uma contextualização histórica que busca identificar as mudanças ocorridas no método da PJB nas décadas de 1980 e 1990. Conclui-se que, durante os anos 1980, a PJB enfatizava a dimensão política em suas atividades de formação e participava dos diversos movimentos sociais que se organizavam em torno da proposta de redemocratização do (...) Brasil. No entanto, nos anos 1990 ocorre uma reformulação do método, o qual passa a direcionar a formação para as dimensões pessoal e teológica, com uma prática voltada para o interior da Igreja Católica. Contribuíram com essas mudanças fatores internos, como o retorno do movimento pentecostal no cenário religioso católico que dificultou a articulação da PJB com os grupos de jovens paroquiais, e fatores externos, como o advento da cultura pós-moderna na sociedade brasileira que trouxe consigo o predomínio de práticas individualistas, isto é, destituídas de base coletiva/comunitária. Palavras-chave: Religião. Juventude. Catolicismo. Teologia da Libertação. Pastorais da Juventude.: The object of this article is the formation process of the PJB , be it, its pedagogic method and its political options. The analysis is developed from a historical background in order to identify the changes occurred in the PJB method along the 1980 and 1990 decades. We can conclude that, during the 1980s, the PJB emphasized the political dimension in its formation activities and participated in several social movements, which were being organized around the proposal of Brazilian redemocratization. However, along the 1990s a reformulation of the method occurs and it passes to direct its formation to the personal and theological dimensions, having its practice turned to the inside of the Catholic Church. Internal factors, such as the back of Pentecostal movement to the catholic religious scenery, which has represented some drawbacks to the PJB articulation with the parish youth groups, as well as external factors, such as the arrival of the postmodern culture to the Brazilian society, which has brought the predominance for individualist practices, be it, without collective/communitarian basis, both contributed to these changes. Keywords: Religion. Youth. Catholicism. Liberation Theology. Youth Pastoral. (shrink)

Resumo A entrada dos cristãos e cristãs na luta política de libertação dos pobres e excluídos é a grande novidade da(s) Igreja(s) na América Latina e no Caribe. Com base em Medellín (1968), por meio de uma recepção criativa do Concílio Vaticano II, a vivência e a compreensão da fé cristã têm experimentado uma nova dinâmica. As comunidades eclesiais de base (CEBs) e a Teologia da Libertação favorecem um novo modo de se assumir o compromisso social visando à construção de (...) uma sociedade diferente, pautada na justiça e na solidariedade. Compreende-se que entre evangelização e libertação há laços muito fortes. A obra de evangelização não pode negligenciar os graves problemas que afetam a vida das pessoas e da natureza: desemprego, exclusão social, violência, devastação da natureza. Os cristãos e cristãs são chamados para contribuir na transformação da sociedade, a partir de sua fé e de sua prática pastoral. Essa contribuição visa colaborar na construção de um projeto de nação que se aproxime dos valores explicitados nas lutas populares. Isso requer o uso de instrumentos capazes de proporcionar a participação cidadã na busca de uma sociedade justa, fraterna, solidária e respeitadora da vida das pessoas e da natureza. Palavras-chave: Evangelização; Libertação; Democracia; Movimentos populares; Prática social; Projeto de nação.The participation of Christian men and women in the political fight to free the poor and excluded is the great news in the Church(es) in Latin America and the Caribbean. After Medellín (1968), with a creative reception from Vatican Council II, the experience and understanding of Christian faith has acquired a new dynamics. Basic ecclesial communities (BECs) and the Theology of Liberation favor a new way of being socially committed to the construction of a different society, inspired by justice and solidarity. It is clear that solid bonds connect evangelization and liberation. The work of evangelization cannot neglect serious problems that affect people's life and nature: unemployment, social exclusion, violence, devastation of the environment. Christian men and women are invited to offer their contribution to the transformation of society based on faith and pastoral practice. It will contribute to the construction of a nation project in harmony with the values of popular fights, which requires the use of instruments capable of fostering the citizens' participation in search of a just and fraternal society that respects people's life and nature. Key words: Evangelization; Liberation; Democracy; Popular movements; Social practice; Project of a nation. (shrink)

Escrever sobre a Teologia da Libertação (TdL), sua evolução e horizontes futuros, não é tarefa fácil. Primeiramente, porque ainda nos falta perspectiva histórica suficiente para observarmos com serenidade e com distanciamento o seu processo; em segundo lugar porque já existe uma vasta literatura sobe esse tema. Mais do que fazer um resumo abstrato desses 40 anos de existência da Teologia da Libertação, o artigo descreve seu desenvolvimento a partir de três eventos teológicos: O encontro Escorial 1972, o Encontro Escorial 1992 (...) e o Encontro São Leopoldo-Unisinos 2012. Se o primeiro foi marcado pelo paradigma do Êxodo e o segundo pelo paradigma do Exílio, o encontro de São Leopoldo-Unisinos se abre a horizontes futuros, novas questões e novos assuntos. A eleição do papa Francisco e sua opção por uma Igreja pobre e dos pobres, significa um sinal de esperança para a Igreja e Também para uma teologia libertadora. Palavras-chave : Libertação. Seguimento de Jesus. Opção pelos pobres. Êxodo. Exílio. Igreja pobre e dos pobres. Résumen Escribir sobre Teología de la liberación (TdL), su evolución y su horizonte futuro, no es fácil. En parte porque nos falta todavía perspectiva histórica suficiente para poder observar serenamente y desde más lejos su proceso, y en parte porque sobre este tema ya hay abundante literatura. Más que hacer un resumen abstracto de estos 40 años de teología de la liberación, el artículo describe la evolución de la teología de la liberación a partir de tres eventos teológicos: la reunión de El Escorial 1972, la de El Escorial 1992 y la de Sao Leopoldo-Unisinos 2012. Si la primera estuvo marcada por el paradigma del Éxodo y la segunda por el del Exilio, la reunión de Sao Leopoldo-Unisinos se abre a nuevos horizontes de futuro, nuevos temas y nuevos sujetos. La elección el Papa Francisco y su opción por una Iglesia pobre y de los pobres, significa un signo de esperanza para la Iglesia y también para una teología liberadora. Palabras clave : Liberación. Seguimiento de Jesús. Opción por los pobres. Éxodo. Exilio. Iglesia pobre y de los pobres.To write about Liberation Theology (TdL), its evolution and future horizons is not that easy. This difficulty is due, in some way, to the lack of a historical perspective enough to allow us to observe Liberation Theology process serenely and from farther. In another way, there is already a vast literature on the subject. Rather than making a summary of the 40 years of liberation theology, this article describes its development from three main theological events: the first meeting organized in El Escorial, Spain (1972), a second meeting held in the same place, in 1992, and the meeting held in Brazil, in 2012, at the University of Unisinos. The first meeting was marked by the paradigm of Exodus and the second by the paradigm of Exile. The meeting held at Sao Leopoldo, in turn, opened new perspectives for the future, new themes and new subjects. The election of Pope Francisco and his option for the poor means a sign of hope for the Church and also to a liberating theology. Keywords : Liberation. The following of Jesus. Option for the poor. Exodus. Exile. A poor Church and a Church of the poor. (shrink)

Análise dos principais desafios do pluralismo religioso para o contexto teológico latino-americano. Como resultado de nossa pesquisa, formulamos três eixos norteadores da temática: I. A importância pública das religiões para os processos de promoção da paz e da justiça, associada ao valor da mística e da alteridade na formação de espiritualidades ecumênicas e como elas incidirão nos processos religiosos e sociais, favorecendo perspectivas utópicas, democráticas e doadoras de sentido. II. A necessidade de mudança de lugar teológico a partir da realidade (...) das culturas religiosas afro-indígenas. III. A contribuição da teologia feminista da libertação para o debate do pluralismo religioso. Metodologicamente, reunimos a produção teológica latino-americana em torno das questões do pluralismo religioso, identificamos os aspectos principais, especialmente os que interpelam mais diretamente o método teológico e sistematizamos os pontos que consideramos mais desafiadores em torno dos três eixos já referidos. A pesquisa mostra que, diante do pluralismo religioso, faz-se necessária para a teologia das religiões uma atenção especial à articulação entre a capacidade de diálogo dos grupos religiosos e os desafios em torno da defesa dos direitos humanos e das lógicas inclusivas. Palavras-chave: Método teológico. Teologia das religiões. Pluralismo. Teologia da libertação.This paper analyses the main challenges of religious pluralism for the theological Latin American context. The research was formulated around three topics: (i) the public importance of religions for the peace processes and promotion of justice. It takes into account the way in which the ecumenical formation of spiritualities, in the middle of mysticism and alterity, affects religious and social processes, allowing the emergence of new utopian, democratic and meaningful perspectives; (ii) the necessity of rethinking theological locus, shifting to a starting point of afro-indigenous cultures; and (iii) the contribution of feminist liberation theology to the debate of religious pluralism. Our method was to bring together the principal questions around religious pluralism in Latin American theology, identifying its principal aspects, focusing mostly those aspects that directly interpellate the theological methodology. Those aspects were systematized around the three topics mentioned above. The paper shows that, concerning religious pluralism, it is necessary for the theology of religions special attention to the relationship between the capacity for dialogue of religious groups around the defense of human rights and inclusiveness. Keywords: Theological methodology. Theology of religions. Pluralism. Liberation Theology. (shrink)

O autor propõe algumas considerações sobre a TdL na celebração de seus 40 anos de existência. Num primeiro momento, ele destaca três características que justificam a pretensão avançada pela TdL latino-americana de se apresentar como “uma nova maneira de fazer teologia”: 1) nova relação para com a práxis; 2) nova perspectiva a partir da qual discernir os desafios postos pela práxis; 3) nova metodologia capaz de unir espiritualidade e método teológico. Num segundo momento, a TdL é reconhecida e apresentada como (...) uma autêntica theologia crucis . Isto significa que a cruz de Jesus é acolhida pela TdL em um tríplice modo: eixo gnosiológico, princípio epistemológico e critério formal. Por fim, o autor salienta o círculo virtuoso testemunhado pela TdL entre o local e o global. Epistemologicamente, a TdL é materialmente global e formalmente particular. Historicamente, ao longo de seus quarenta anos, a TdL tem se revelado como uma verdadeira teologia glocal , testemunhando um relação circular entre particular e universal. Palavras-chave: Teologia da Libertação. Práxis. Theologia crucis. Epistemologia teológica. Teologica glocal.The author proposes some considerations about Liberation Theology in celebration of its 40 years of existence. At first, he highlights three features that justify the claim put forth by Latin-American Liberation Theology of presenting itself as "a new way of doing theology": 1) new relationship vis-à-vis the Praxis; 2) new perspective from which we can discern the challenges posed by the Praxis; 3) new methodology able to unite spirituality and theological method. In a second moment, Liberation Theology is recognized and presented as an authentic theologia crucis . This means that the cross of Jesus is accepted by Liberation Theology in a threefold manner: agnostical axis, epistemological principle and formal criteria. Finally, the author stresses the virtuous circle witnessed by Liberation Theology between the local and the global. Epistemologically, Liberation Theology is materially global and formally private. Historically, throughout its forty years, Liberation Theology has been revealed as a true “ glocal” theology , witnessing a circular relationship between the particular and the universal. Keywords: Theology of Liberation. Praxis. Theologia crucis. Theological epistemology. “Glocal” (global + local) theology. (shrink)

Resumo O cenário religioso mutável e plural do nosso tempo implica na teologia cristã, particularmente aquela produzida nas universidades, espaços catalisadores de questões mundiais, sendo a religiosa uma das mais relevantes. O objetivo deste artigo é verificar como a teologia acadêmica, especialmente aquela produzida na universidade, expressa essa característica da atualidade: a pluralidade. O método é a análise qualitativa de estudos que valorizam o plural na fé e na teologia cristã. A hipótese é que as perspectivas ecumênicas e inter-religiosas são (...) fundamentais para uma teologia plural hoje. E isso requer uma revisão tanto no aspecto formal e epistemológico da teologia, quanto em seu conteúdo. A conclusão é que a teologia precisa ser construída como conhecimento plural, não só porque dialoga com culturas, ciências e diferentes formas de crer, mas também porque ela mesma é plural. Resumen El escenario religioso, cambiante y plural, del nuestro tiempo implica en la teología cristiana, particularmente la que se produce en las universidades, espacios catalizadores de las cuestiones mundiales, siendo la religiosa una de las más relevantes. El objetivo de este artículo es verificar como la teología académica, en especial la producida en la universidad, expresa esta característica de la actualidad: la pluralidad. El método es el análisis cualitativo de estudios que valorizan el plural en la fe y en la teología cristiana. La hipótesis es que las perspectivas ecuménica e interreligiosa son fundamentales para una teología plural hoy. Y esto exige una revisión tanto en el aspecto formal y epistemológico de la teología, cuanto en su contenido. La conclusión es que la teología necesita construirse como conocimiento plural, no solo porque dialoga con culturas, ciencias y diferentes formas de creer, sino porque ella misma es plural.The changing and plural religious scenario of our time implies in Christian theology, particularly that produced in universities, spaces that are catalysts for world issues, with religion being one of the most relevant. The objective of this article is to verify how the academic theology, especially that produced in the university, expresses this current characteristic: plurality. The method is the qualitative analysis of studies that value plurality in faith and in Christian theology. The hypothesis is that ecumenical and interreligious perspectives are fundamental for a plural theology today. And this requires a review both in the formal and epistemologia aspect of theology, as well as in its content. The conclusion is that theology needs to be constructed as plural knowledge, not only because it dialogues with cultures, sciences and different ways of believing, but also because it is itself plural. (shrink)

The cry of the poor, the theme of this work, challenges the humanitarian consciousness of the people and is a strong questioning of the religious conscience and the Christian faith. Nevertheless, the preferential option for the poor, consecrated in the Final Document of the Episcopal Conference held in Puebla of Los Angeles, is still the cause of much controversy inside and outside the Church. Bearing in mind this context, this article aims to present the resonance of the cry (...) of the poor in the context of the Puebla Conference; demonstrate that this cry is not recent: it has been present since antiquity, and was contemplated in the earliest sacred texts, including the religious culture of Israel and the Christian religion; to reflect on this cry of impoverished crowds in contemporary times. The research is bibliographic, based on the Official Document of the conclusions of the Puebla Conference; from critical analysis by Latin American theologians, as well as from articles and books by authors from the epistemological field of the Sciences of Religion. The results achieved point to the timeliness of the issue, as there is a growing wave of impoverishment everywhere and, at the same time, a growing lack of commitment and intolerance towards the outcry of the great excluded masses. (shrink)

The theology’s statute as a science is very controversial. For several years, it has been asked about its task and how a study can be considered scientific, starting from a revealed fact and, therefore, a dogmatic one. The Christian theology bases its discourse upon the biblical writings and upon the interpretations of those who are known as the Church Fathers. As Saint Augustine is one of the greatest names on the Latin Patristic period, this study will focuses on the task (...) of the theology, according to his thought, specially about faith and reason relations. The first source for this essay is the proem of his most popular work, Confessions, where the confessional act will be exposed as the theological method of Saint Augustine, wishful for the Truth, which, ultimately, is God itself. Finally, the light of the patristic thought will be reflected over the contemporary need to postulate the theology epistemic statute as a divine science. (shrink)

Traditional culture was the matrix of Fidel Sepúlveda’s aesthetic reflection, matrix that constitued itself a model for a Chilean and Latin American aesthetics. On the other hand, the encyclical of Pope Francisco Laudato si became a phenomenon that transcended the strictly ecclesial world, calling for a cross-sensitivity to the environmental issue and the great spiritual crisis that crosses our civilization. Francisco resorts, among other things, to traditional culture as an alternative for future alternative development. Between both perspectives clear coincidences are (...) observed in terms of approach, topics and possible solutions. This article purposes that both reflections meet in the formula “the option for the poor”, coined by Liberation Theology, an alternative assumed by Fidel from an aesthetic reflection and by Francisco as a theological-pastoral stance. (shrink)

El propósito de este artículo es identificar convergencias y diferencias acerca de la relación fe-cultura en las reflexiones de tres teólogos latinoamericanos, quienes representan, de alguna manera, tres grandes líneas teológicas de los últimos cincuenta años. Los tres autores convergen en su interés por conocer e interpretar la cultura latinoamericana y su relación con el Evangelio. Pero divergen en una variedad de aspectos. Esto se puede apreciar por los conceptos, o categorías, utilizados: la idea de la liberación sociocultural como implicación (...) de la misma evangelización, la idea de una síntesis entre las culturas originarias y la evangelización ibérica, y la idea que valora la realidad multiétnica y pluricultural de nuestro subcontinente. Los tres autores estudiados muestran más diversidad que convergencia, e incluso, oposición entre sus planteamientos y opciones pastorales. The purpose of this article is to identify similarities and differences about the relationship between faith and culture in the reflections of three Latin American theologians who represent, somehow, three great theological lines cin-account recent years. The three authors converge in their interest to know and interpret Latin American culture and its relationship with the Gospel. But they diverge in a variety of ways. This can be seen by concepts, or categories, used the idea of cultural liberation as involvement in the same evangelization, the idea of a synthesis between the native cultures and the Iberian evangelization, and the idea that values the multiethnic and multicultural reality of our continent. The three authors studied show more diversity than convergence, and even opposition between his approach and pastoral options. (shrink)

Purpose: The purpose of the study was to assess the role of the Faith Based Organizations in alleviating poverty in Western Kenya.Methodology: This study is a cross-sectional research that sought to give an examining and descriptive scrutiny of the death beliefs surrounding FBO’s activities in Emuhaya District. This study targeted Emuhaya District which has a population of 180,000 people who are members of the FBO’s. To obtain data for analysis, qualitative methods of data collection, which include in-depth oral interviews, focus (...) group discussion, observation and documentary analysis, were employed. Questionnaires were prepared and administered according to the information required from the specific groups of respondents. This study utilized secondary sources, which were derived from published books, minutes of developmental meetings in the FBO, reports of the development projects of the church, articles and records from Kenya National Archives. Data collected through the questionnaires and personal interviews, was synthesized systematically and logically compiled to determine the role of FBO in alleviating poverty in Emuhaya District. Data was coded manually and organized under different themes. The researcher then investigated the concepts of liberation and reconstruction in improving the well-being of the poor through an analysis and interpretation of the theological methods of induction (TMI).Results: Based on the findings the study concluded that the CoG-K’s teachings are largely pertinent in the development of FBO members and their participation in activities that are designed along people’s development needs. Also, the CoG-K has a role to play through her programs like Sisi kwa Sisi and Child Development Centres.Unique contribution to theory, practice and policy: This research recommends that if Emuhaya District is to develop, it has to place the FBO teachings and theology of option for the poor at the top of the agenda and to consider it as is so often the case, as adjunct to the real core of the work that is, development. The study proposes that for the FBO to improve her input in social concerns of the people, it should reshape its theology of development so that it can fully address the plight of the poor. (shrink)

Resumo Apresentaremos neste artigo uma breve discussão acerca das influências do comunitarismo cristão na vida social e política brasileira. Trata-se de um ensaio exploratório. O objetivo é uma revisão bibliográfica sobre o tema. A partir daquilo que foi possível selecionar, tentamos elaborar algumas ideias, no sentido de apresentar, mesmo que sucintamente, tópicos que podem indicar a importância do comunitarismo cristão, tradição forte e influente não somente nas décadas de 1960 e 1970, mas que, sobretudo no atual contexto político, ainda desempenha (...) um papel central na sociedade brasileira. Recorte especial é a análise sobre as influências do comunitarismo nas ações da Igreja Católica, no Brasil. Assim, a Teologia da Libertação e as Comunidades Eclesiais de Base (CEBs) derivariam do pensamento comunitarista. Por fim, o comunitarismo cristão é apresentado como uma reação ao neoliberalismo, por priorizar "o valor inelutável da dignidade e da transcendência humana e uma resistência insuperável a deixar engolfar o destino humano em uma lógica mercantil, de individualismo possessivo. Essa tradição, em grande medida identificada com as posições hoje encarnadas pela CNBB, é responsável por vastas experiências de solidariedade entre os pobres e oprimidos brasileiros". Palavras-chave: Comunitarismo cristão; Igreja Católica; Ação social; Política; Movimentos sociais.This article discusses briefly the influences of Christian Communitarianism on Brazilian social and political life. It is an exploratory essay aimed at a bibliographical review of the subject. Based on what was possible to select, we tried to elaborate some ideas to present topics that may indicate the importance of Christian Communitarianism, a strong and influent tradition, not only in the 1960s and 1970s, but especially in the current political context, still playing a central role in Brazilian society. A special point is the analysis of the influences of Communitarianism on actions of the Catholic Church in Brazil. Thus, the Theology of Liberation and the Base Ecclesial Communities (BECs) could have derived from the communitarian thought. Finally, Christian Communitarianism is presented as a reaction against neoliberalism, as it gives priority to "the inestimable value of human dignity and transcendence and an insuperable resistance to let human destiny be engulfed by a mercantile logic of possessive individualism. This tradition, largely identified with the positions assumed by CNBB, is responsible for vast experiences of solidarity between the Brazilian poor and oppressed". Key words: Christian Communitarianism; Catholic Church; Social action; Politics; Social movements. (shrink)

Minga-Mutirão de Revistas de Teologia Latino-americanas Teologia da Libertação: de onde viemos, para onde vamos? (Liberation Theology: where do we come from? Where are we going to?).

KOINONIA/ASETT MINGA/MUTIRÃO DE REVISTAS DE TEOLOGIA LATINO-AMERICANAS Una nueva dimensión epistemológica para la teología: la Teología de la Liberación y el desafío epistemológico (A new epistemological dimension to theology: liberation theology and epistemological challenge).

Minga-Mutirão de Revistas de Teologia Latino-americanas Teologia da Libertação e transições eclesiais pendentes para o futuro (Liberation theology and ecclesial pending transitions).

KOINONIA/ASETT MINGA/MUTIRÃO DE REVISTAS DE TEOLOGIA LATINO-AMERICANAS Teologia Afro (ou Negra) da Libertação : balanço e perspectivas (Afro - or Black - Liberation Theology: balance and perspectives).

In lieu of an abstract, here is a brief excerpt of the content:THEOLOGY, PRAXIS, AND ETHICS IN THE THOUGHT OF JUAN LUIS SEGUNDO, S.J. JOEL ZIMBELMAN California State University, Chico Chico, California I. Introduction JESUS OF NAZARETH Yesterday and Today is Juan Luis Segundo's most recent contribution in an on-going effort to forge a distinctive post-conciliar catholic theology.1· This five-volume work establishes Segundo as one of the most prolific, methodologically sophisticated, and constructive Catholic theologians of this century. In these (...) volumes he moves beyond the task of reframing fundamental theology in political and social terms that he began in earlier works and undertakes a full elaboration of the theological method that he introduced in The Liberation of Theology.2 Better than any previous work, the recent effort witnesses to the author's range of interests and strengths, 1 Originally published in the Spanish as El hombre de hoy ante Jesus de Nazaret (Madrid: Ediciones Christiandad, 1982): Vol. I. Fe e ideologia; Vol. II/1 and 2 Historia y actualidad: Sinopticos y Pablo; Vol. II/3 El Cristo de los ejercicios espirituales; Vol. II/4 Lineas actuates de interpretacion de Jesus de Nazaret. English translation Jesus of Nazareth Yesterday and Today, tr. John Drury (Maryknoll, N.Y.: Orbis Books) : vol. 1 Faith and Ideologies (1984); vol. 2 The Historical Jesus of the Synoptics (1985); vol. 3 The Humanist Christology of Paul (1986) ; vol. 4 The Christ of the Ignatian Exercises (1987); vol. 5 An Evolutionary Approach to Jesus of Nazareth (1988). 2 The Liberation of Theology, tr. John Drury (Maryknoll, N.Y.: Orbis Books, 1976). For earlier efforts at political and social theology, see A Theology for Artisans of A New Humanity, tr. John Drury (Maryknoll, N.Y.: Orbis Books): vol. 1 The Community Called Church (1973); vol. 2 Grace and the Human Condition (1973) ; vol. 3 Our Idea of God (1973) ; vol. 4 The Sacraments Today (1974); vol. 5 Evolution and Guilt (1974). 233 234 JOEL ZIMBELMAN including theology and philosophy, hermeneutics and critical social theory, linguistic theory, and biblical studies. Continuing analysis and assessment of liberation theory, and Segundo's recent effort in particular, is warranted for at least three reasons. First, Jesus of Nazareth and particularly its first volume, Faith and Ideologies, clarifies Segundo's constructive project. The volume reasserts much that is already familiar to Segundo's past readers : a deconstructive hermeneutic; the elaboration of the concepts of faith and ideology; and an interpretation of the relationship of faith to praxis, efficacy, and liberation. But it also breaks new and creative ground as it begins to construct the foundations of a moral epistemology and teleology, a more fully developed theory of value appropriation, and an anthropology grounded in transcendental-existentialist and process categories. One can only appreciate the scope and implications of Segundo's thought in a critical analysis of this recent work. Second, Segundo's ·effort calls for further discussion because of its inevitable influence on the development of other constructive and critical Christian theologies. The visions of " geotheology,'' "world Catholicism," and a "liberating theology" advanced by Latin and North American Catholics are no longer the preoccupations of a peripheral minority but reflect the aspirations of conservative, moderate, and progressive voices in the Christian church. As part of this constructive task, a growing number of contemporary thinkers are addressing concerns or appropriating categories and constructs developed or elaborated by Segundo.8 His theological breadth and sophistication means 8 For discussions of this shift, see Alfred Hennelly, "Today's New Task: Geotheology,'' America 18 (January 1975): 27-29; and Penny Lernoux, People of God: The Struggle for World Catholicism (New York: Viking/ Penguin, 1989). Those either indebted to or engaged in substantial conversation with Segundo include Matthew Lamb, Solidarity With Victims: Toward a Theology of Social Transformation (New York: Crossroads, 1982) ; Congregation for the Doctrine of the Faith, " Instruction on Christian Freedom and Liberation," Origins: N. C. Documentary Service 15 (17 April 1986): 713-27; Rebecca Chopp, The Praxis of Suffering: An Interpretation of Liberation and Political Theologies (Maryknoll, N.Y.: Orbis Books, 1986) ; Alfred Hennelly, Theology for a Liberating Church: The New Praxis of Freedom (Washington, D.C.: Georgetown University Press, 1989). TltOUGB:T OF JUAN LUlS SEGUNbO, S.J. 235 that... (shrink)

Editorial - Dossiê: Teologia da Libertação 40 anos: balanço e perspectivas.

Starting from the 13th century, the question of defining theology as a science gained prominence within a new epistemological reflection on the discipline. It has been hypothesized that the availability of new translations of Aristotelian works significantly contributed to the growing interest among theologians in the theory of science. One of the most prominent intellectuals who recognized the necessity of defining theology as a science and outlining its boundaries and investigative methods in relation to other disciplines, was Albert the Great (...) (d. 1280). Numerous studies have been dedicated to exploring Albert’s treatment of this subject since the 1930s. However, little to no attention has been given to the role played by Arabic sources, particularly the works of Avicenna (Ibn Sīnā, d. 1037), the philosopher and polymath of Persian origin, in shaping Albert’s own definition of theology as a science. This contribution concentrates on the analysis of a section of the Summa Theologiae (Treatise I, quaestio V, chapter 3), with particular emphasis on the ‘translation’ of the logical-argumentative method from its domain of application in scientific and philosophical research to the branch of theology dedicated to safeguarding Christian doctrine against the criticisms and the attacks of heretics. The aim is to analyze how Albert accomplished this translation of the method of inquiry by drawing parallels between the defence of the principles of philosophical inquiry, which is a primary concern of metaphysics, and the defence of the articles of faith in theology. It is by reconciling sources from both the Christian and the Arabo-Islamic traditions that Albert claims the use of a form of dialectic argumentation within theology. (shrink)

Black theology, which is linked to black power in the context of the United States of America and black consciousness in the context of South Africa is often regarded as having nothing to do with spirituality, faith and salvation. It is often regarded by critics as radical, militant and political. In some circles its theological character is questioned. Advocates of liberation theology, past and present are accused of mixing religion with politics. The article traces the history of black theology, as (...) part of liberation theology, which started in the 1960s in three contexts, namely Latin America, United States of America and South Africa. The article argues that spirituality, faith and salvation are central to black theology of liberation. The critical theological reflection that black theology of liberation is all about happens in the context of the spiritual journey of the poor believer and oppressed.Contribution: The contribution that this article makes is to serve as a corrective discourse that rebuts the mistaken accusation that black liberation theology has nothing to do with spirituality and faith. The article makes a direct link between spirituality and faith on the one hand and on the other hand liberating Christian praxis of the poor in their spiritual journey, in the context of South Africans as they struggle to liberate themselves amid poverty, service delivery struggles and COVID-19 and its implications. (shrink)

KOINONIA/ASETT MINGA/MUTIRÃO DE REVISTAS DE TEOLOGIA LATINO-AMERICANAS Teología feminista latinoamericana de la liberación: balance y futuro (Latin American feminist theology of liberation: balance and future).

O rompimento da Igreja Católica com a Igreja Ortodoxa em 1054 gerou sofrimento, mas o maior impacto foi a unicidade rompida pela Reforma Protestante, da qual surgiram as Igrejas Luterana, Reformada, Anglicana e as oriundas dos anabatistas no século XVI. O movimento ecumênico atual surgiu na Conferência Mundial de Missão 1910, que reuniu 1200 delegados para debater fé e comunhão. A celebração do centenário pôs o ecumenismo, o diálogo, a diferença, a expressão e a comunhão na agenda. O século XX (...) viu surgir o Conselho Mundial de Igrejas, o Concílio Vaticano II, a chegada dos Pentecostais à América Latina, os movimentos populares e as Teologias da Libertação. O sofrimento das populações latino-americanas, sua experiência de fé e sua caminhada histórica desenvolveram a confiança como resposta ao desafio da convivência. O Ensaio conclui com o documento Chamado Comum e a visão do teólogo luterano Walter Altmann, moderador do Conselho Mundial de Igrejas. Palavras-chave : Ecumenismo, Missão, Edimburgo, América LatinaDisruption of the Catholic Church and the Orthodox Church in 1054 caused suffering, but the biggest impact was the unity broken by the Protestant Reformation, from which came the Lutheran, Reformed and Anglican churches and the resulting of the Anabaptists in the sixteenth century. The current ecumenical movement emerged in World Mission Conference 1910, which gathering 1200 delegates to discuss faith and fellowship. The centennial celebration put ecumenism, dialogue, difference, expression and communion on the agenda. The twentieth century saw the World Council of Churches, Vatican II, the arrival of Pentecostals in Latin America, popular movements and Theologies of liberation. The plight of Latin American populations, their experience of faith and historic journey have developed the confidence as answer to the challenge of coexistence. The Essay concludes with a document A Common Call and the Vision of Lutheran theologian Walter Altmann, moderator of the World Council of Churches. Key words: Ecumenism, Mission, Edinburgh, Latin America. (shrink)

This study was aimed at exposing the proximity and not agonizing and not antagonistic relationship between themes and concepts as popularly known and often mistakenly understood in their relationships, such as "science" and "religion", "faith" and "reason, "" “empirical search” and “subjective understanding”. "For us, the relationship established between these concepts is a relation of completion, parallel, and not in opposition. Through a theistic argument based on history, philosophy, theology and sciences, we intend to present the misconception about the issue (...) and demonstrate the truth inherent in these relationships as productive and so poorly understood. (shrink)

KOINONIA/ASETT MINGA/MUTIRÃO DE REVISTAS DE TEOLOGIA LATINO-AMERICANAS Teología de la Liberación y Cristianismo Mundial: hacia una recuperación del Cristianismo culturalmente plural (Liberation Theology and World Christianity: towards the recovery of Christianity culturally plural).

KOINONIA/ASETT MINGA/MUTIRÃO DE REVISTAS DE TEOLOGIA LATINO-AMERICANAS Teología de la Liberación y movimiento ecuménico: breve reflexión desde una práctica (Liberation Theology and ecumenical movement: a brief reflection from praxis).

KOINONIA/ASETT MINGA/MUTIRÃO DE REVISTAS DE TEOLOGIA LATINO-AMERICANAS Teologías de la liberación indígenas: balance y tareas pendientes (Indigenous liberation theologies: balance and pending tasks).

KOINONIA/ASETT MINGA/MUTIRÃO DE REVISTAS DE TEOLOGIA LATINO-AMERICANAS Teología de la Liberación en camino hacia nuevos paradigmas (Liberation Theology towards new paradigms).

The present article starts with the question: Is the thinking practiced in philosophy universal? This question is unfolded and partially answered from five perspectives: the object, the claim, the audience, the thinker, and the method of philosophy. The author gives special attention to the question of how the thought of a catholic philosopher relates to faith and theology. /// O presente artigo parte da seguinte questão: Serà o modo de pensamento praticado na filosofia universal? Esta questào é desenvolvida e parcialmente (...) respondida a partir de cinco perspectivas diferentes: o objecto, a intenção, a audiência, o pensador, e o método da filosofia. O autor dá especial atenção à questão de saber de que modo o pensamento do filósofo católico se relaciona com a fé ea teologia. (shrink)

Minga-Mutirão de Revistas de Teologia Latino-americanas Anunciaram a morte, mas está bem viva, obrigado! Teologia da Libertação 40 anos depois ( Death was announced, but it is alive. Thanks! Liberation Theology 40 years later).

A criação da Comisión para el Estudio de la Historia de la Iglesia en Latino América (CEHILA), no ano de 1973, na cidade de Quito, Equador, está umbilicalmente ligada ao nascimento da Teologia da Libertação em face da qual se apresenta, duplamente, como fundamento e expressão. Considerando essa premissa, este artigo apresenta, problematiza e demonstra as relações entre a Teologia da Libertação e a história renovada da Igreja produzida pelo grupo CEHILA desde a análise histórica de livros considerados referenciais e, (...) sobretudo, de artigos da Revista Eclesiástica Brasileira (REB), pertinentes ao conceito de romanização do catolicismo brasileiro – uma das noções centrais da produção historiográfica CEHILA com importante repercussão nacional e internacional. O artigo encerra-se com uma caracterização dos significados do conceito de romanização do catolicismo , as razões de sua adoção pelo grupo CEHILA e a defesa de que essa história renovada da Igreja pode ser considerada a mais bem-sucedida expressão da teologia libertadora latino-americana. Palavras-chave : Teologia da Libertação. CEHILA. Romanização. Igreja Católica. História do Brasil.The creation of CEHILA [Comisión para el Estudio de la Historia de la Iglesia en Latino América], in 1973, in Quito, Ecuador, is inextricably linked to the birth to Liberation Theology in which it presents itself, doubly, as theoretical support and expression. Taking into account this premise the present article aims to discuss and demonstrate the relationship between Liberation Theology and the new history of the Catholic Church written by historians of CEHILA, mainly in the articles of REB (Revista Eclesiástica Brasileira), particularly about the concept of Romanization of Brazilian Catholicism – a key concept of historical production of CEHILA with significant national and international impact. Finally, there is a characterization of the meanings attributed to the concept of Romanization , the reasons for its adoption by the historians of CEHILA and the defense of the thesis that new history of the Catholic Church can be considered one of the most important expressions of Liberation Theology in Latin America. Keywords : Liberation Theology. CEHILA. Romanization. Catholic Church. Brazilian History. (shrink)

Against the modern tendency to considerate just the formal-empirical knowledge as Science, and this one mathematized as much as possible, here many declarations of Aristotle are raised in order to show that the scientific rigour is not univocal but analogic: it is determined according to the nature of the object to be known. This is a so elementary epistemological rule that not knowing it is understood by that philosopher as apaideusia, i.e., lack of basic education in the knowledge sphere in (...) general. To the Stagirite, a pepaideuménos, i.e., a well educated spirit requires to every subject just the kind of rigour which is adequate to it, attempting not to impose whether the demonstrative or the mathematical rigour to the subject. It is specially truth for the theological Science, whose subject, by being transcendent, asks for a sui generis rigour which has to be so faithful as possible to it. (shrink)

O artigo se insere no debate acerca do caráter político-ideológico da atuação da Igreja Católica brasileira na segunda metade do século XX, elegendo como foco de estudo a parcela mais combativa do episcopado brasileiro, a Igreja nordestina, mais especificamente um grupo de treze bispos que, por sua intensa participação política, foi objeto central de fervorosas polêmicas, sendo igualmente classificados das mais díspares formas, de comunistas a santos, de pastores a políticos, de verdadeiros a falsos profetas. Signatários do documento “Eu ouvi (...) os clamores do meu povo”, de maio de 1973, talvez as mais radicais declarações publicadas por um grupo de bispos em qualquer parte do mundo, testemunharam em suas vidas, seja pela pregação, pela ação e mesmo pela perseguição, o caráter crítico-utópico do profetismo. Para analisar suas trajetórias, adotamos uma abordagem histórico-teológica, mediante o conceito de “episcopalismo profético” que visa incluir tanto a dimensão sócio- histórica como a ético-teológica, uma vez que, para eles, a responsabilidade evangélica tem prioridade absoluta sobre a diplomacia eclesiástica e, apesar da apreciação que fazem da sociedade ser política, seus objetivos não o são, posto que motivados pela fé que os anima. Palavras-chave: Cristianismo de Libertação. Igreja Católica Nordestina. Bispos Proféticos.The article is part of the debate about the political-ideological character of the Brazilian Catholic Church performance in the second half of the twentieth century, having as the focus of study the portion of the more combative Brazilian episcopate, the Northeastern Church, more specifically a group of thirteen bishops who, by their intense political participation, was the central object of fervent controversy, being also ranked in different ways: communists and saints, pastors and politicians, true and false prophets. Signatories of the document “I heard the cries of my people” (may 1973), perhaps the most radical statements ever published, a group of bishops witnessed in their lives, either by preaching, by the action and even persecution, the critical-utopian character of prophecy. To analyze their trajectories, we adopted a historical-theological approach, by the concept of “prophetic episcopate”, which aims to include both the socio-historical as the theological-ethical dimension, since, for them, the evangelic responsibility has absolute priority over the ecclesiastical diplomacy, and, despite making a political appreciation of society, their goals are not, since they are motivated by faith that animates them. Key Words: Christianity Liberation. Northeastern Catholic Church. Prophetic Bishops. (shrink)

A “globalização” é um fenômeno desafiante. É um conceito que apresenta diversas significações e utilizações. Há certa imprecisão conceitual sobre a “globalização”, especialmente no campo teológico, encontrando-se outras categorias que também são utilizadas com a intenção de representá-la: “mundialização” e “internacionalização”. A complexidade dessas realidades faz surgir ainda conceitos como "globalidade” e “globalismo”. Como compreender esses fenômenos, suas dimensões e todas essas terminologias? E como alguns teólogos têm se apropriado dessa realidade? Este artigo discute e define esses diversos conceitos, amparando-se (...) em alguns autores das Ciências Sociais, e explicita e justifica a razão de se trabalhar com a categoria "Globalização” no campo teológico. Mas a intenção principal deste texto é verificar o impacto desse fenômeno e a reação a ele nas teologias da Libertação e do Pluralismo Religioso, especialmente diante da realidade da pobreza e do pluralismo religioso. A conclusão aponta, brevemente, para a articulação entre essas duas teologias de forma a dar outro enfoque à “globalização” e contribuir para a superação dos principais desafios contemporâneos gerados por ela. Palavras-chave: Globalização; Mundialização; Internacionalização; Globalismo; Teologia da libertação; Teologia do pluralismo religioso. ABSTRACT Globalization is a challenging phenomenon. The concept presents several meanings and uses. There is a certain conceptual vagueness about globalization, especially in the theological field, other categories being also used with the intention of representing it: mundialization and internationalization. The complexity of those realities brings about concepts such as globality and globalism. How can we understand those phenomena, their dimensions and all those terminologies? And how have some theologians appropriated that reality? This article discusses and defines those various concepts, with basis on some Social Science authors, besides making explicit and justifying the reason for working with globalization in the theological field. It aims mainly at verifying the impact of that phenomenon and the reaction to it in the theologies of Liberation and Religious Pluralism, especially in face of the reality of poverty and religious pluralism. The conclusion points out briefly the articulation between those two theologies so as to present another approach to globalization and to face the main contemporary challenges generated by it. Key words: Globalization; Mundialization; Internationalization; Globalism; Theology of Liberation; Theology of Religious Pluralism. (shrink)

This article starts with a historical questioning of postmodernity religious phenomenon, revisiting the "Masters of Suspicion", trying to detect the "perversions" of religion. The article presents the spirituality as something different from religion. Spirituality as the expression of the ancient spiritual traditions and religion as their historical formulations. It is argued that a Holistic Spirituality would seek convergences between all spiritual traditions. From that point we examine some of the major contemporary challenges, namely neoliberalism, postmodernity, as well as matters relating (...) to Justice, Peace and Ecology. The holism is indicated as output to a new paradigm. Finally, we intend to combine the holistic paradigm to the paradigm of liberation theology. Thus, the article concludes with practical issues: the problem of mediations of God's Kingdom, for example: a) the Christian churches today would be mediating the Kingdom? What about the religious life); b) some urgent issues of justice, peace, ecological respect, option for the poor and oppressed, looking for a non-capitalist economic model and more direct democracy, the need for active non-violence, the presence of grace in the midst of strategic and tactics mediations, as well as practice Spirituality following the Master of Galilee. (shrink)

En este artículo se analiza la noción de la fe explicita y la fe implícita que desarrolla santo Tomás de Aquino, al hacer la referencia al modo de conocer los misterios de Cristo. Al analizar los comentarios bíblicos del Aquinate se descubre una teología de la fe que sirve como adecuado acceso a conocer la humanidad de Cristo, evitando los reduccionismos. El estudio muestra que conocimiento de Cristo se realiza en el contexto eclesiástico y en el que destaca el valor (...) de la caridad del Señor que es capaz de ‘convencer’. In this article the notion of explicit and implicit faith is discussed in the light of Thomas Aquinas’ thinking, particularly in the perspective of the mysteries of Christ. In analyzing the biblical commentaries of Aquinas, we can discover the theology of faith that serves as adequate access to know the humanity of Christ, avoiding any reductio-nism. The study shows that knowledge of Christ is done in the ecclesiastical context, in which highlights the value of charity the Lord that is able to convince the people. (shrink)

ANDREO, Igor Luis. Teologia da libertação e cultura política maia chiapaneca: O Congresso Indígena de 1974 e as raízes do Exército Zapatista de Libertação Nacional. São Paulo: Alameda, 2013, 313p. ISBN: 978 85 7216 618-8.

In lieu of an abstract, here is a brief excerpt of the content:CHRISTOLOGY IN POLITICAL AND LIBERATION THEOLOGY R. R. RENO Creighton University Omaha, Nebraska Then I saw heaven opened, and behold, a white horse! He who sat upon it is called Faithful and True, and in righteousness he judges and makes war. His eyes are like a flame of fire, and on his head are many diadems ; and he has a name inscribed which no one knows but himself. (...) He is clad in a robe dipped in blood, and the name by which he is called is The Word of God. And armies of heaven, arrayed in fine linen, white and pure, followed him on white horses. From his mouth issues a sharp sword with which to smite the nations, and he will rule them with a rod of iron; he will tread the wine press of the fury of the wrath of God the Almighty. On his robe and on his thigh he has a name inscribed, King of kings and Lord of lords. Revelation 19:11-16 SHARP IS THE SWORD of The Word of God: so proclaims a growing body of literature in political and liberation theology. Although this literature evidences a deep pluralism when describing wherein the sword is sharp and toward what it is aimed, the unifying claim is that Christianity has decisive political significance. And this significance takes an explicitly theoretical form. Unlike other politically directed theological programs (e.g., Reinhold Niebuhr, Walter Rauschenbush, Paul Lehmann), political and liberation theologies do not restrict the practical to a pre- or post-theoretical moment. The practical questions of liberation and justice are internal to explicitly theological reflection. The manner in which questions of liberation and justice are 291 292 R. R. RENO woven into the fabric of theology is manifold. Juan Luis Segundo, in Liberation of Theology, presents an account of theological method which is necessarily political.1 He attempts to show that, to the degree that it is faithful, theological reflection must be constituted by ideological critique and transformative social commitment. In a similar although more ambiguous way, Matthew Lamb's Solidarity with Victims seeks to build social and political issues into the ground floor of method.2 On a different front, Jiirgen Moltmann's Theology of Hope emphasizes the necessarily political dimension of eschatology.3 Quite far removed from the radicalism of most political and liberation theologies, but equally important and increasingly self-conscious of its theological context, the Roman Catholic human rights tradition can be seen as a political theology which chooses to operate within the context of a strong doctrine of creation.4 1 Juan Luis Segundo, Liberation of Theology. (Maryknoll, New York: Orbis Books, 1976). 2 Lamb's program is more than a methodological proposal for theology in itself. He promotes an interesting mixture of critical theory and interdisciplinary study as a path for all inquiry. The result is a pastiche of Adorno and Lonergan. Lamb explains his interdiscipinary vision as follows : " Such a noetic praxis of theologizing would develop academically institutionalized ways of promoting an intellectual conversion (metanoia) whereby the suffering witness of the victims of history would challenge the systems and theories constitutive of our world experience " (Victims, p. 17). However, the critical element of this interdisciplinary "noetic praxis" which Lamb draws from Adorno's Negative Dialectics militates against this " institutionalized" use. At the deepest level Adorno questions the very possibility of a noetic practice which mediates the reality of experience, and he certainly rejects any institutional reification of the small insights which we might garner. For Adorno, critical thought cannot mediate the actual suffering of concrete individuals ; rather, its ultimate impotence in the face of such a reality mirrors the suffering of finite beings. Thought bears witness formally not materially. This basic feature of Adorno's thought runs counter to Lonergan's cognitive optimism, making Lamb's program interesting but implausible. Matthew Lamb, Solidarity with Victims (New York: Crossroad, 1982). SJiirgen Moltmann, Theology of Hope. (New York: Harper & Row, 1967). 4 David Hollenbach's Claims in Confiict (New York: Paulist Press, 1979) provides an example of a recent attempt to uncover the theological foundations for a theory of rights. Showing that the language of rights flows from a basic respect... (shrink)

In the philosophical purview of our intellectual endeavors, Emil Brunner’s sojourn through the theological corridors reveals a tapestry of rigorous mental exercises and paradigmatic shifts. Commencing his exploration harmonized with the liberal theological currents, Brunner found himself adrift, embroiled in the tumultuous seas of Karl Barth’s unequivocal “No!” to the paradigms of natural theology, etching an indelible ideological chasm. Traversing three profound metamorphic epochs—initiating within the precincts of consciousness theology, an echo chamber of Schleiermacher’s musings, segueing into the gravitational pull (...) of dialectical theological realms, and reaching zenith in his unparalleled emphasis on the “Truth as Encounter”—Brunner’s spiritual and intellectual topography is an odyssey of profound depths. This literary endeavor plumbs the profundities of Brunner’s philosophical-theological metamorphosis. A journey delineating his intricate dance with Bergson’s intuitive paradigm, his symbolic lexicon of faith, an eventual critique of dialectical theology’s embrace, culminates in an intricate interpretation of sin and the imago Dei. Of paramount significance is Brunner’s theological bifurcation from Barth on the quintessential essence of human-divine dynamics. While both theological maestros recognize sin’s pervasive imprint on the human soul, Brunner postulates the tantalizing possibility of personal divine rendezvous. In this erudite exposition on Brunner’s theology, we embark on an intellectual odyssey, elucidating the subtle shades and profound resonances of his cognitive evolution. An evolution, wherein, juxtaposed against theological titans, he architects an idiosyncratic theological timbre echoing through the annals of time. (shrink)

O Deus do Israel bíblico e de Jesus de Nazaré é o Deus dos Pobres, não é o deus do poder dominante! Há quatro perspectivas para responder a questão: a da interpretação a partir da Bíblia, a partir da teologia, a partir da pastoral e a partir da literatura. O objetivo é buscar os fundamentos da fé e mostrar racionalmente possíveis argumentos que dão sentido à crença no Deus libertador dos pobres. Não é possível conhecer a Deus negligenciando a dor (...) alheia. Portanto, para se chegar a Deus é de suma importância ir ao encontro dos expurgados do sistema; essa é a condição de possibilidade para conhecer Deus. Onde está o pobre também está Deus. (shrink)

Christianisme et politique en Amerique Latine: ou en est la Theologie de la Liberation? (Christianity and Politics in Latin America: where is the Theology of Liberation?) - DOI: 10.5752/P.2175-5841.2009v7n15p7.

O presente artigo apresenta uma reflexão sobre as interfaces entre teologia e espiritualidade. Sabe-se que a teologia escolástica se tornou muito especulativa e racional, relegando a espiritualidade à piedade popular e suas devoções. Teólogos modernos redescobrem a dimensão existencial da teologia, uma vez que, enquanto ciência da revelação, ela busca uma linguagem racional coerente para a experiência cristã de Deus. A teologia conjuga fé e razão; a experiência de fé, no entanto, é anterior à reflexão racional que, em última instância, (...) está a serviço da experiência, para iluminá-la e torná-la mais fiel à experiência fundamental da revelação de Jesus Cristo, que se encontra nas Escrituras. Nesse sentido, a espiritualidade emerge como aspecto intrínseco à teologia. A teologia, se permanecer fiel à sua missão, se expressará existencialmente como sapientia fidei. Este artigo trata, portanto, da relação evidente, mas muitas vezes esquecida, entre teologia (discurso racional) e espiritualidade (experiência cristã de Deus), mostrando que a teologia só cumpre o seu papel de serviço à Igreja se conduz o crente à experiência do mistério indizível de Deus que se aproximou de nós em Jesus Cristo. Palavras-chave: Teologia. Experiência de Deus. Espiritualidade. Trindade. Oração.The present article presents a reflection on the connection between theology and spirituality. It is known that scholastic theology became very speculative and rational reducing spirituality to popular piety and its devotions. Modern theologians have rediscovered the existential dimension of theology, once that, being the science of revelation, it seeks a rational language coherent with the Christian experience of God. Theology joins faith and reason – the experience of faith, nonetheless, comes before the rational reflection, which, in last instance, is in benefit of the experience in order to illuminate it and make it more faithful to the fundamental experience of revelation in Jesus Christ, found in the Scriptures. In this sense, spirituality emerges as an intrinsic aspect to theology. Theology, if it is to remain faithful to its mission, expresses itself existentially as sapientia fidei (the wisdom of faith). This article treats, therefore, of the evident relationship, many times forgotten, between theology (rational discourse) and spirituality (Christian experience of God) showing that theology only fulfills its role in service to the Church if it leads the believer to an experience of the undivided mystery of God in the person of Jesus Christ. Keywords: Theology. Experience of God. Spirituality. Trinity. Prayer. (shrink)

A luta pela justiça e libertação encontra-se no centro dos movimentos e das reflexões teológicas latino-americanas há décadas. De que modo os movimentos sociais, os líderes políticos, os teólogos e os cristãos tratam atualmente os desafios da mudança climática? Como eles os relacionam no contexto global? O presente artigo, baseado numa apresentação feita pelo autor para uma audiência nórdica européia apresenta a gênesis e a matriz das teologias latino-americanas e alguns de seus principais expoentes como Leonardo Boff, Juan Luis Segundo, (...) Gustavo Gutierrez. Destaca também os novos empreendimentos que permitem uma abordagem dos assuntos relacionados às mudanças clímaticas, nomeados de teologias indígenas, eco-teologias, teologia e economia e teologia eco-feminista, construídos a partir das publicações de teólogos como Boff e Ivone Gebara. Em seguida, o autor destaca algumas das principais componentes desta relação, enfocando o imperativo ético de justiça climática, a renovada teologia da criação e da dimensão espiritual da abordagem. Palavras-chave : Teologia latino-americana, ecologia, alterações climáticas, ética, justiçaThe struggle for justice and liberation has been at the core of mouvements and theological reflection in Latin America for decades. How do social mouvements, political leaders, theologians and Christians address nowadays the challenges of climate change? What ethical and spiritual avenues are proposed? How to relate them to the global context? The present article, based on a presentation made by the author to a Nordic European audience, presents the genesis and matrix of Latin American theologies, some of their key authors like Leonardo Boff, Juan Luis Segundo, Gustavo Gutierrez and highlights new developments that have allowed an approach to climate change issues, namely, indigenous theology, eco-theology, theology and economy and eco-feminist theology, building on work done by theologians like Boff and Ivone Gebara. Then the author stresses some of the core components of this relation, focusing on the ethical imperative of climate justice, the renewed theology of creation and the spiritual dimension of the approach. Key words : Latin American theology, ecology, climate change, ethics, justice. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Reviewed by:Liberating Sexuality: Justice Between the Sheets by Miguel A. De La TorreSimeiqi HeLiberating Sexuality: Justice Between the Sheets Miguel A. De La Torre SAINT LOUIS: CHALICE PRESS, 2016. 232 pp. $27.99What lies at the heart of Miguel De La Torre's provocative and refreshing collection of essays Liberating Sexuality is his lifelong commitment to a justice-based society. He is deeply concerned with "how oppressive social structures, [End Page 191] (...) rooted in a two-thousand-year-old misunderstanding of Christian sexuality, prevent us from a more just social order" (vii).De La Torre rigorously engages with the biblical literature and considers it a vital ground for ethical reflection. He first returns to Genesis and successfully argues that "God blesses sex and declares it good" (4). He closely examines the story of the first man and woman and proposes the concept of "cleave to" in Genesis 2:24–25 as the guiding definition for a healthy marriage in our modern society. By revisiting and creatively retelling the stories of women in the Bible—Lot's wife, Sarah, Dinah, Rebekah, and Tamar—he restores the humanity and dignity of women and calls for our responsibility to dismantle the patriarchal structures that foster sexual abuse. He also provides alternative interpretations of the troubling biblical texts for LGBTQ communities to consider. After thoroughly surveying the biblical justification of patriarchy and the subjugation of women in the Hebrew Bible, he proposes that "the entire Bible should be read through the lens of the Gospel message, specifically passages like John 10:10" (13). Though a creative attempt to liberate the sacred text from oppression, this approach requires caution, as there may be possible anti-Semitic ramifications for reading the Hebrew Bible through a New Testament lens.One of the major contributions of De La Torre to the field of sexual ethics is the proposal of "orthoeros" through a liberative method that seriously considers liberation theology and goes beyond the inadequate approaches of both conservatives' sexual legalism and liberals' permissiveness toward sexual ethics. "Orthoeros" promotes a "familial relationship based on mutual giving and vulnerability" (21) and is made up of five biblically based principles: safe, consensual, faithful, mutually pleasing, and intimate.As an ethicist who is invested in the public discourse, De La Torre actively and boldly engages with issues of various sexual practices. He critiques Fifty Shades of Grey and envisions an ethical, Christian-based sadomasochism by employing "orthoeros" principles. He also examines the historical reasons against masturbation and argues for its constructive role in the sexuality of Christians.Deeply disturbed by the prevailing injustice that corrupts our society, De La Torre focuses much of the volume on exposing the sources and the detrimental effects of sexism, heterosexism, and racism. He reveals misogynist legislation by mapping out the "war on women," specifically the issues of equal pay, rape, reproduction rights, and global sexism. He reflects on his own "sin of heterosexuality" of being a macho man, conquering, and celebrating cojones. He also examines the Euro-American history of owning black bodies and critiques the stereotyping of Latino bodies in Hollywood.Another major contribution of De La Torre is the indecent approach to justice-based praxis—an ethics para joder—that "screws" with the prevailing power structures by utilizing a nonviolent survival strategy based on love, designed to liberate the abused and the abusers from the death-dealing social structure. [End Page 192]Liberating Sexuality, situated at the intersection between Christian ethics, biblical hermeneutics, and cultural studies, is a successful interdisciplinary endeavor. The essays gathered here remain highly engaged with the public reality and should benefit both general readers and scholars. Furthermore, this volume provides much-needed guidance on how a sexual ethics should be implemented and is, hence, a vital resource for those engaged in the practices of ministry.Simeiqi HeDrew UniversityCopyright © 2018 Society of Christian Ethics... (shrink)

Ivan Petrella argues that the goals of liberation theology can sometimes be better served by doing it undercover. This article reflects on responses to homelessness during Covid-19 in the City of Tshwane, describing and reflecting upon it from the perspective of a researcher-theologian as well as activist-urbanist. It employed two lenses in its reflection: Petrella’s notion of the ‘undercover liberation theologian’, as well as what is known as deliberative public administration theory, as possibly complementary approaches. It traces ways in which (...) people of faith/theologians participated in the City of Tshwane through means other than explicit theological discourse. It implies that such engagement was not less theological but perhaps more strategic, describing that task of the undercover liberation theologian as that of making space, making plans, making known and making change. Ultimately, it calls for a subversion of suspect models of theological education, suggesting that it is in losing ourselves in the messiness of public processes and multiple solidarities with the poor, that the unfree might experience freedom, and liberation theological goals might find concrete expression.Contribution: This article reflects on responses in the City of Tshwane to street homelessness during Covid-19. It unpacks the notion and role of the ‘undercover’ liberation theologian in local political processes, and how losing ourselves in public processes and multiple solidarities with the urban poor, might help gain freedom for the unfree. (shrink)

Whatever its grammatical status, the verb “to discern” has an implicit transitive element. That is to say, we always discern about something or between two options. What is the right course of action in this situation and in these circumstances? In our paper, we want to look at responses to this question from the perspective of the theology of liberation. As the name implies, this is first and foremost a theology, a way of seeking to understand and articulate the faith (...) of the believing Christian community. But it is also necessarily political, because it seeks to contribute to the liberation of those who are not free – the poor, the oppressed, those to whom injustice is done, both negatively, by decrying the presence of unfreedom and positively by working for social transformation. It is thus a public theology, a manifestation of the ongoing power of religion to inform and motivate its adherents to engage in attempts to transform the world not only in terms of a post mortem future but here and now. (shrink)

Resumen: El artículo establece paralelos entre el Concilio Vaticano II (1962-1965) y la Conferencia General del Episcopado Latinoamericano (Medellín, 1968), bajo la perspectiva común de la historicidade del “mistério de la Iglesia”. Un paralelismo fundamental: la creación del CELAM (1955) anticipa en la práctica la doctrina de la colegialidad episcopal, promulgada por el Concilio ( Lumem Gentium 22). Bajo el foco de la colegialidade eclesial, toda la intensa actividad de preparación de la Conferencia de Medellín, así como su realización y (...) su documento final, se construye “a la luz del Concilio”. Desde la autocomprensión de la Iglesia inserida en la historia –expresada y compartida en los dos acontecimentos- se formulan los grandes temas y compromisos de la Iglesia latino-americana: la opción evangélica por los pobres; la nueva manera de ser Iglesia que se concreta en las comunidades eclesiales de base; y la dimensión teológica de las aspiraciones y exigências de liberación, formulada posteriormente por la teologia de la liberación. Leídos en clave teológica, el Concilio y Medellín fueron un signo de los tiempos, un kairós en el caminar histórico de la Iglesia hacia el Reino. La reflexiópn se refiere también a un actual “tiempo de exilio” de la Iglesia, que se caracteriza por la distancia de las grandes y exigentes convocaciones del Concilio y de Medellín. En el exilio, voces proféticas conclaman a superar el olvido de la historia. Palabras-clave : Iglesia. Concilio Vaticano II. CELAM. Conferencia de MedellíThis article draws parallels between the Second Vatican Council (1962 – 1965) and the Second General Conference of Latin American Bishops (Medellín, 1968), under the common view of the historicity of the “mystery of the Church”. A basic parallel arises: the creation of CELAM (1955) anticipates the doctrine of episcopal collegiality, promulgated by the Council (Lumen Gentium 22). Under the focus of the ecclesial collegiate, all the intensive activity of preparation for the Conference of Medellin, its realization and its final document, were made through the Council inspiration. By comprehending the Church as inserted in history the major themes and commitments of the Latin American Church are formulated: the evangelical option for the poor, the new way of being church founded in ecclesial communities, the theological dimensions of the aspirations and demands for liberation later formulated in Liberation Theology. Seen with theological eyes, the Council and the Conference of Medellín were a sign of the times, a historical movement of the Church towards the Kingdom of God. This discussion also refers to the current time of the Church as a “time in exile”. The present time is characterized by its detachment from the demands of the Council and of Medellín. In exile, prophetic voices call on to overcome the forgetting of history. Keywords: Church. Vatican Council II. CELAM. Conference of Medellín. - DOI: 10.5752/P.2175-5841.2011v9n24p1233. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:INDIRECT METHODS IN THEOLOGY: KARL RAHNER AS AN AD HOC APOLOGIST NICHOLAS M. HEALY St. John's University Staten Island, New York THE PURPOSE of this paper is to discuss Karl Rahner's emarks upon, and use of, what he called ' indirect methds ' in theology.1 To my knowledge there has been little analysis, beyond incidental treatment, of Rahner's scattered references to these methods.2 In the following pages I (...) hope to remedy this gap, and argue for two interdependent theses : First, by construing Rahner's own theological practice in the light of his remarks on the indirect methods, an apologetic method can be discerned which could prove useful for contemporary theology. Second, reading Rahner from this perspective indicates that his apologetic method is much more situation-relative and occasionalist than has generally been recognized hitherto. Two Kinds of Apologetics A quick sketch of some aspects of the present theological scene will help make these theses a little clearer and provide some cate1 My discussion of the indirect methods is based primarily upon the following sources: Theological Investigations (New York: Crossroad, 1961-1982) (cited in the text as TI), vol. 6, " A Small Question Regarding the Contemporary Pluralism in the Intellectual Situation of Catholic and the Church", pp. 21-30; vol. 11, "Reflections on Methodology in Theology", pp. 68-114; vol. 16, "A New Task for Theology". Foundations of Christian Faith (New York: Crossroad, 1978) (henceforth cited as FCF), introduction, pp. 1-23, et passim. 2 See e.g., Anne Carr, The Theological Method of Karl Rahner (Missoula: Scholars Press, 1977), pp. 267-9; Francis S. Fiorenza, Foundational Theology: Jesus and the Church (New York: Crossroad, 1984) (cited as Fiorenza), p. 93. Both these interpreters consider the indirect methods to be synonymous with the transcendental method. They then interpret the former in terms of the latter, misguidedly, I will argue. 613 614 NICHOLAS M. HEALY gories for the following discussion. According to William Placher,8 the contemporary situation in North American theology is often characterized as one in which two rival models of theology are dominant, the revisionist and the post-liberal (Placher, 17-19). Placher discusses many aspects of each model; here I want to look only at those features which bear upon their different conceptions of the nature of apologetics. According to David Tracy, a leading practitioner of the revisionist model, theology in all its forms must be " determined by a relentless drive to genuine publicness ".4 In order to maintain its public character, theology, like any discipline, must develop a preliminary systematic argument by which to ground its possibility and to ·establish its claims to truth and meaningfulness. This initial apologetics uses universal categories and proceeds in accordance with general criteria, functioning in terms, that is, which " all reasonable persons, whether ' religiously involved ' or not, can recognize as reasonable" (Tracy, 57). Usually it takes the form of a foundational explanatory theory of religious discourse which appeals to the universal nature of the deep structures of religious experience. This general theory of religion provides criteria for the subsequent theology, thereby maintaining the latter's relevance for the general, non-Christian public. The theological method considered appropriate is one which attempts systematically to correlate Christian-specific claims with the deep structures of human experience.5 The post-liberal model, by comparison, is more concerned to preserve Christian identity than to maintain the publicness of Christian discourse. The task of theology is not primarily the apologetic one of justifying Christianity to a non-Christian puba Unapologetic Theology: A Christian Voice in a Pluralistic Conversation (Louisville: Westminster/John Knox Press, 1989) (cited as Placher). 4 David Tracy, The Analogical Imagination: Christian Theology and the Culture of Pluralism (New York: Crossroad, 1981), p. 31 (cited as Tracy). 5 See the analyses in, e.g., George A. Lindbeck, The Nature of Doctrine: Religion and Theology in a Postliberal Age (Philadelphia: Westminster Press, 1984), chapter 2; and Ronald F. Thiemann, Revelation and Theology: The Gospel as Narrated Promise (Notre Dame: U. of N. D. Press, 1985), chapter 4. KARL RAHNER AS AN AD HOC APOLOGIST 615 lie. Instead the theologian should critically " describe and redescribe the character and relationship of Christian beliefs and... (shrink)

The New Parish, beloved by the most recent church documents, meets several challenges for its renewal, among them the caring for the poor. This commitment, the agape expression of Christ, is fundamental in this world in which the seeds of individualism and neo-paganism are gaining strength. Thus, in an exercise of systematic theology that re-connects biblical theology and pastoral, an important way is to look at the caring for the poor in the example of the Apostle Paul. Paul (...) organized a collection for the saints of the Jerusalem church among the Asian communities, making visible church unity between Jews and Gentiles through charity. It was not only a solidary action, but the experience of Christian love that is given as Thanksgiving to God, He who by his grace saved us first. (shrink)