Biblio Format	Annotation
Abraham, K. C. "Asian Theology Looking to 21st Century." Voices (1997): 81-98.	Asian theologies are contextual theologies; they are also people's theologies. Being truly rooted in the Asian realties they are given different names such as: Theology of Struggle, Minjung Theology, Dalit Theology, and there are women's (Feminist) theologies, They reflect on the deeper yearnings of their religions and cultures, critically rejecting some and reaffirming others. In the past, the Asian churches, by an large, a product of western missions, were content with repeating, without reflection, the confessions of faith evolved by the Western churches. Creative theologies in Asia began to emerge in the 19th century when the churches started relating their faith to the questions and concerns peculiar to Asia. This theological encounter continues as the Church faces new problems and challenges. We have embarked on a new journey, breaking the tutelage of our erstwhile Western masters. A new stage in this journey has begun as we are on the threshold of 21st century. How do we articulate our agenda for the future?
Ackermann, Denise. "Engaging Freedom: A Contextual Feminist Theology of Praxis." Journal of Theology for Southern Africa 94 (March 1996): 32-49.	My purpose in this paper is to explore the contribution of a feminist theology of praxis in which the notion of 'liberating praxis' is a central concern to the present South African context. The actual histories of living women and other marginalized and oppressed people struggling against race, gender and class oppressions are an important source for my reflections.
Aklé, Yvette. "The Religious Role of Women." In Popular Religion, Liberation and Contextual Theology: Papers from a Congress (January 3-7, 1990, Nijmegen, the Netherlands) Dedicated to Arnulf Camps OFM, ed. Jacques Van Nieuwenhove and Berma Klein Goldewijk, 61-69. Kampen, Netherlands: J. H. Kok, 1991.	In Africa, as elsewhere, the malaise remains. A great many consultations and seminars have studied the question of the role of women within society. Women themselves have struggled to redefine their social and religious roles. Yet they have still not managed to find their place in secular life and in the sacred domain. Thus we must once again analyze the roles which the woman plays--and which she is called to play--in African societies. If we are to grasp the nature of relationships in the African context we must first of all study the religious traditions. How, indeed, can we redefine the role of women unless we analyze the myths and the rites, the practices of witchcraft and magic, the composition of the whole range of gods, cults of possession, etc.? The question, which we touch on here is too vast to be dealt with in all its complexity. Nevertheless, we should like to offer some guidelines for analysis and reflection. Before examining the religious role of African women, we must review the situation.
Amaya, Ismael E. "The Theology of Liberation." Theological Fraternity Bulletin (1974:3): 2-5.	A 'new' theology has appeared in theological circles in the Latin American church in recent years--the theology of liberation. This new theology is the expression of the profound theological and intellectual concern of some thinkers with the ruling colonial state of oppression in the Third World countries. This 'new' theology expresses a consciousness of human misery which ought to be overcome. It endeavours to represent a Christian awakening of conscience to the situation of the I oppression of the masses and the need for their liberation. The Theology of Liberation is said to come from the unjust structural oppression of the capitalistic system, which, in turn, is the consequence of sin. Concludes: A correct theology of liberation ought to rest on a careful study which uses the disciplines used in biblical investigation, analyzing the facts of divine revelation, that God gives us in the Bible, in its efforts to redeem man, and it ought to be based on the infallible authority of Scripture alone. But that is not sufficient. In order to be relevant that theology ought to be related to our times, and it ought to have a function to fulfill the needs of our present world and provide answers for questions and anxieties both material, social and economic as well as spiritual.
Ayrookuzhiel, A. M. Abraham. "Dalit Liberation: Some Reflections on Their Ideological Predicament." Religion and Society (Bangalore) 35:2 (June 1988): 47-52.	The two positions taken by Gandhi and Ambedkar represent two different ideological strands on the Dalit question. While Gandhi was the great champion of Dalit integration within the Hindu community, Ambedkar exhorted his people to leave Hinduism and struggle independently for their liberation. Is Gandhian ideology of Dalit integration within the Hindu fold a realistic one? What is the experience of the Dalits of the past half century of the Gandhian approach? What is the rationale of Ambedkar's doctrine of struggle against Hinduism? These are important questions to be considered because the issue at stake is the liberation of 150 million people.
Ayrookuzhiel, A. M. Abraham. "Religion and Culture in Dalits' Struggle for Liberation." Religion and Society (Bangalore) 33:2 (June 1986): 33-44.	In this paper we discuss firstly, the nature of the religio-cultural problem the Dalitsv face against its historical background and its present day modifications. Secondly, we look into the history of the Dalits to see how they tried to solve their problems in the past and what the lessons learned were. Thirdly, we attempt a critical evaluation of the present religio-cultural predicament of the Dalits in India.
Berryman, Phillip E. "Latin American Liberation Theology." In Theology in the Americas, ed. by Sergio Torres and John Eagleson, 20-83. Maryknoll, NY: Orbis Books, 1976.	In the original essay (1973), "Our purpose has been to mediate something of Latin American liberation theology to the North American theological community. Undoubtedly, in some ways it has seemed more journalism than theology, due to our conviction that this theology is best understood in context. We have been quoting and summarizing the thought of some of the principal theologians with little critical comment. In this final section we would like to situate it as theology. Is this theology? The question may be legitimately asked. It is not a direct study of the Bible or of tradition; it claims no new discovery of what revelation communicated in illo tempore. There are many nontheological elements and it becomes impossible to find a dividing line. It is theology inasmuch as it seeks to give a theological reading of the signs of the times and to decipher the concrete content of God's will for us." An appendix (1976) was added in which the discussion is extended in light of more recent writings that appeared in the mean time.
Bidegain, Ana Maria. "Women and the Theology of Liberation." In The Future of Liberation Theology: Essays in Honor of Gustavo Gutierrez, ed. Marc H. Ellis and Otto Maduro, 105-20. Maryknoll, NY: Orbis Books, 1989.	I should like to present a historical view of the role of woman in Latin America. I shall focus on the notion of sexuality propagated in society by the Catholic Church, which used as mediators, in the twentieth century, women themselves, through Catholic Action--the same women who would one day help to create the theology of liberation. By way of conclusion, I shall indicate our search for new horizons--the quest for the foundation of a human and Christian relationship between men and women in church and society.
Bingemer, Maria Clara. "Women in the Future of the Theology of Liberation." In The Future of Liberation Theology: Essays in Honor of Gustavo Gutierrez, ed. Marc H. Ellis and Otto Maduro, 473-90. Maryknoll, NY: Orbis Books, 1989.	It is audit time in Latin America. The theology of liberation is coming up to its twentieth birthday. It is time to look back to the past in order to be able to distinguish the present, and having distinguished it, to be able to desire and construct the future. It is time to ask some questions. After these twenty years of laborious construction and slow consolidation, what does the theology of liberation look like? What is its future? To answer these questions we have to look at the faces of those who have the leading roles in this theology, those without whom the theologians themselves and even Latin American theology would not exist-the poor and oppressed. It was their shouting that caused a disturbance and ended up echoing round the church until there was no escaping it-their passion and their imprisonment, their indestructible hope, the fire of their desire for liberation, conceived and brought into the world a new language for talking about the ancient and eternal truths of the Christian faith. Women in particular interest us most closely here. Their state of double oppression-by their socio-economic situation and by their sex-calls for the attention of society and the church. Their presence in the development of Latin American theology has recently been felt with increasing weight and frequency. Their ideas and their language have already been recognized as among the most serious and solid products of Latin American theology. This presence enjoyed by women in the theology of liberation enables us to hope for a bright and joyful future. From the mouths and hearts of these once silent and invisible workers for the kingdom there is now coming a message of jubilation that says, "Rejoice!" The half of humankind that thought of itself as absent from theology's discourse--and in particular from the theology of liberation--has now made itself present and is speaking. And this widens the horizon and helps us to see with more clarity the Absolute Future that goes out to meet those who wait in hope.
Blomberg, Craig L. "Implications of Globalization for Biblical Understanding." In The Globalization of Theological Education, ed. Alice Frazer Evans, Robert A. Evans, and David A. Roozen, 213-246. Maryknoll, NY: Orbis Books, 1993.	In terms of the agenda items most consistently raised under the banner of "globalization," five stand out: liberation theology, feminism, pluralism, economics, and contextualization. Though space permits only suggestive and programmatic remarks, each of these five topics deserves brief treatment. Each brings questions to the text, which Western Bible readers have not traditionally raised as often as other questions. Each elicits fresh answers which should have an impact on theological education.
Blomberg, Craig L. "The Globalization of Hermeneutics." Journal of the Evangelical Theological Society 38:4 (December 1995): 581-93.	So what is globalization? To a large degree it depends on whom you ask, but it seems to me that five topics consistently recur with greater frequency than any others: liberation theology, feminism, economics, religious pluralism, and the contextualization of the gospel. What I would like to do is suggest a definition of globalized hermeneutics that is both narrower and broader than this pentad of concerns. It is broader because it is not limited to the five topics just mentioned. It is narrower because it presupposes a long-standing evangelical hermeneutic. After setting my definition into the larger context of contemporary hermeneutical discussion I will give six illustrations all gleaned from the NT (my area of greater competence), though I have no doubt that many profitable OT examples could easily be adduced as well.
Blue, J. Ronald. "Major Flaws in Liberation Theology." Bibliotheca Sacra 147-585 (Jan.-March 1990): 89-103.	Liberation theology critiqued from an informed and irenic conservative evangelical perspective. Explores conditions in Latin America, and the way Liberation theologies seek to address them.
Boff, Leonardo; Elizondo, Virgilio P.; and Lefébure, Marcus, eds. Option for the Poor: Challenge to the Rich Countries, Edinburgh: T. &T. Clark, 1986.
Boff, Leonardo. "The Orginality of the Theology Liberation." In The Future of Liberation Theology: Essays in Honor of Gustavo Gutierrez, ed. Marc H. Ellis and Otto Maduro, 38-48, Maryknoll, NY: Orbis Books, 1989.	The importance of Gustavo Gutierrez transcends the borders of Latin America because what he has created possesses a universal theological significance. His achievement has been to have helped to create a new epistemological field within Christian thought. Creators of an epistemological break--that is, of a new possibility of interpreting reality--are rare. In modern Western philosophy such creators have included Descartes, Kant, Hegel, Marx, Heidegger. In theology there have been Thomas Aquinas, Luther, Bultmann, Rahner. Gustavo Gutierrez has opened up a new and promising path for theological thinking; he has invented a new way of doing theology. The claim of the theology of liberation as a current within Christianity is to be a new way of thinking about God and everything connected with God. Liberation is not just one item on the theologians' list. It is a horizon against which everything is illuminated, a plane in which everything has a position and acquires new meaning. In other words, liberation is not just an entry in an encyclopedia alongside other entries. It is a perspective from which all the other terms are understood, analyzed, and explained.
Bonino, Jose Miguez. "Love and Social Transformation in Liberation Theology." In The Future of Liberation Theology: Essays in Honor of Gustavo Gutierrez, ed. Marc H. Ellis and Otto Maduro, 121-29. Maryknoll, NY: Orbis Books, 1989.	There should not be any idealizing or romanticizing of the "spirituality" I have tried to characterize in this article. Together with all the forms of human weakness and sin, we find, however, a dominant "ethos" and a "project" that give coherence to the communities and this ethos and project can be best articulated around the "motif" of love. This, if we choose to put it in this way, is the subjective, personal, and communal side of the social and political activity just as the latter is the objective side of the ethos of love. To separate them is to misunderstand the whole movement.
Borrat, Hector. "Liberation Theology in Latin America." Dialog 13:3 (Summer 1974): 172-76.	Early survey and introduction to Latin American liberation theology.
Brown, Robert McAfee. "Liberation Theology: Paralyzing Threat or Creative Challenge?" In Mission Trends No. 4: Liberation Theologies in North America and Europe, ed. Gerald Anderson and Thomas F. Stransky, 3-24. Grand Rapids: Eerdmans, 1979.	A new way of "doing theology" has emerged from Latin America, called liberation theology, that radically challenges traditional concepts and practices of who does theology, of how and where it is done, and what the focus should be. Robert McAfee Brown describes it as an "attempt to look at the world in terms of involvement with the underprivileged and oppressed, and to find within the Christian gospel both the analytic tools and the energizing power to work for radical change in that world." Brown describes here the major features of liberation theology and responds to the charges against it. He concludes with suggestions for those " who are not oppressed ... who are relatively comfortable,, whose daily existence is not seriously threatened," if they are to "play any role in developing a 'theology in the Americas.' "
Brown, Robert McAfee. "Reflections of a North American: The Future of Liberation Theology." In The Future of Liberation Theology: Essays in Honor of Gustavo Gutierrez, ed. Marc H. Ellis and Otto Maduro, 491-501. Maryknoll, NY: Orbis Books, 1989.	The truth of the matter is that in relation to the groups just described, I am an observer; I am not black, female, Amerindian, gay, Puerto Rican, Hispanic, or Filipino. I am (in terms that are descriptive to some and pejorative to others) a white male North American. This is at best a dubious category in which to be cast, for it is a historical fact that with whatever separates all the liberation viewpoints cited above from each other, they agree that the main architects of their oppression have been and continue to be members of the white male North American establishment. In the light of this fact, how can we white, male North Americans relate to the liberation struggle? Is there a liberation message for us as well? Can there be a liberation message from us as well? It is these themes that I propose to examine for the balance of this essay. I shall not attempt anything so grandiose as a full-blown "liberation theology for white male North Americans," particularly in ten pages.'" My more modest agenda will be to try to identify some of the issues we must confront realistically, if we are to come within hailing distance of a meeting place between ourselves and the liberation struggles of others. Out of a massive potential agenda, I arbitrarily choose five themes: 1) on being an oppressor; 2) on being a traitor to one's class; 3) on working within church structures; 4) on speaking truth to power' and 5) on broadening the base.
Brown, Robert McAfee. "The Rootedness of All Theology: Context Affects Content." Christianity and Crisis 37 (1977): 170-174.	Considerable apprehension is being expressed by many North American church persons that the faith once delivered to the saints is being eroded away by new theologies based on contemporary experience in certain limited contexts (Latin American liberation theologians being the chief target). Such new expressions are faulted for being too subjectively arrived at and overly influenced by a specific set of social, political and economic conditions *hat are not universal enough to form the basis for an authentic Christian expression. It is in response to such charges that the following ten propositions are offered as sequential steps in affirming the value of experiential-contextual theologies.
Bucher, Glenn R. "Toward a Liberation Theology for the 'Oppressor'." Journal of the American Academy of Religion 44 (1976): 517-534.
Calderon, Jorge Alvarez. "Peruvian Reality and Theological Challenges." In Irruption of the Third World: Challenge to Theology, ed. Virginia Fabella and Sergio Torres, 42-49. Maryknoll, NY: Orbis Books, 1983.	In view of the extreme complexity of Peruvian reality, we selected a method of preparation for the New Delhi conference that consisted in participation in meetings of landworkers, urban laborers, and pastoral ministers in the several regions of the country. Thus we were able to engage in the problematic to be addressed by the fifth conference of EATWOT at the level of the life and experience of the communities themselves. Then, working at the Bartolome de Las Casas Research Center, we used the material gathered in these meetings to prepare the following presentation. Thus far, this has been a description and analysis of the context in which the life of our popular Christian communities is developing. These communities are a part of a poor mestizo people that grows by suffering. They are also a particularly vital and alive part of a church that, all during the course of these years, has been discovering-in spite of tensions-pathways of fidelity to the gospel in the concrete conditions in which the popular masses find themselves. Out of the practice of these communities, a faith reflection has gradually arisen. Its first formulations were achieved in 1968, with what is called theology of liberation. This reflection, this theology, marks a break with the stage that had gone before, in which theological reflection was presented in terms of a European problematic.
Cariño, Feliciano V. "The Theology of Struggle as Contextual Theology: Some Discordant Notes." Tugón 9:3 (1989): 207-215.
Chandran, Joshua Russell. "Directions of Christian Theology in India." In For the Sake of the Gospel, ed. Gnana Robinson, 16-28. Madurai, India: T. T. S. Publications, 1980.	Discusses the beginnings of Indian Christian theology from the last century and presents recent trends: 1) dialogue theology, 2) theology of liberation and humanization, and 3) theology of socio-political involvement.
Chopp, Rebecca S. "Latin American Liberation Theology." In The Modern Theologians: An Introduction to Christian Theology in the Twentieth Century, ed. David F. Ford, 173-92. Oxford: Blackwell, 1989.	Chopp describes the ways in which Latin American liberation theology was influenced by Vatican II, political theology, and Marxism, and she defines clearly what is meant by praxis and liberation. She portrays a vigorous new genre of theology that expresses a fresh transformation of the Christian faith itself. She offers an original interpretation of the development of the theology of Gustavo Gutierrez, from a primary focus on the transformation of history through the praxis of the poor to a new 'more radical and constructive' centering on the God of faithfulness and love, who is manifested also in captivity, suffering, and exile. She then outlines the theology of Jose Miguez Bonino, before entering into the controversies about liberation theology and finally suggesting how it calls most modern theologies fundamentally into question and threatens them with rupture. In addition, at the opening and conclusion of her chapter she faces the problem of how those who are not poor might genuinely listen to this theology.
Cleary, Edward L. "Birth of Latin American Indigenous Theology." In Crosscurrents in Indigenous Spirituality: Interface of Maya, Catholic, and Protestant Worldview, ed. Guillermo Cook, 171-88. Leiden: E.J. Brill, 1997.	This chapter fulfills two purposes. It examines briefly a major set of religions of Latin America, religions which express Christianity in a manner distinct from mainline European or North American religion. In contrast to dominant Christianity which has lost touch with the earth, healing, and, to some extent, connectedness with one's ancestors, these religions offer an alternative which millions of practitioners consider superior. In addition to Christian versions, indigenous religions are also be non-Christian. Telling the difference has been one of the tasks of Diego Irarrazaval. A second purpose of this chapter is to mark the birth of Latin American indigenous theology. Liberation theology set the example in modern times of contextualizing theology, making theology rest clearly on foundations which not primarily European. The initiative of liberation theologians has influenced theologians and activists in various regions and has helped to spawn other Latin American theologies.
Coleman, John A. "Civil Religion and Liberation Theology in North America." In Theology in the Americas, ed. by Sergio Torres and John Eagleson, 113-38. Maryknoll, NY: Orbis Books, 1976.	Anyone conversant with the literature on civil religion which has grown up since Robert Bellah's celebrated essay on the topic of "Civil Religion in America" knows that to speak of civil religion is to raise a hornet's nest of unresolved problems of definition and evaluation. In debates and colloquies devoted to the subject, questions range from "Does it exist anywhere except in the minds of intellectuals?" or "Is it a purely American phenomenon?" to "Is it anything more than mindless or idolatrous patriotism?" Martin Marty has suggested somewhat flippantly that "Civil religion at least existed once in a speech or two of Abraham Lincoln. He also suggests that it is a sociologist's social construction of reality. It is clear that civil religion is, nonetheless, one of the things we do speak about, if not under that rubric, then in terms of patriotism, the civil heritage, national destiny or purpose, or political and public theology. I will attempt in the following pages to address myself to civil religion under three topics: 1) What is civil religion? Problems of definition and evaluation, 2) America's civil religion; and 3) The relevance of liberation theology for civil religion and of civil religion for understanding liberation theology. The limits both of my competence and time will not allow me more than a brief suggestive analysis of each of these topics. The controversial nature of the term "civil religion "demands that I give, first, some special attention to questions of definition and evaluation.
Cone, James H. "Black Theology and the Black Church: Where Do We Go from Here?" In Mission Trends No. 4: Liberation Theologies in North America and Europe, ed. Gerald Anderson and Thomas F. Stransky, 131-44. Grand Rapids: Eerdmans, 1979.	In this essay Cone discusses the need "to open up the reality of black church experience and its revolutionary potential to a world context." Being "sensitive to the complexity of the world situation," he says, means for the process of liberation that "our starting point in terms of racism is not negated but enhanced when connected with imperialism and sexism." Cone sums up: "We must create a global vision of human liberation and include in it the distinctive contribution of the black experience. We have been struggling for nearly 400 years! What that experience taught us that would be useful in the creation of a new historical future for all oppressed peoples? And what can others teach us from their historical experience in the struggle for justice? This is the issue that black theology needs to address." Reprinted from the summer 1977 issue of Cross-Currents.
Cone, James H. "Sanctification and Liberation: A Case Study on Black Worship." Occasional Essays 5:1 (June 1978): 3-20.	Since the appearance of Black Theology in the late 1960's, much has been said and written about the theme of liberation in black religion. Black theologians are concerned to show the liberating character of black Christianity in our struggle for social and political justice. But in our effort to show that the gospel is political, we black theologians were sometimes in danger of reducing black religion to politics and black worship to a political strategy session, thereby distorting the essence of black religion. In this essay, my concern is to examine the spiritual foundation of black worship as reflected in its components of preaching, singing, shouting, conversion, prayer, and testimony. Hopefully I will be able to clarify the connection between the experience of holiness in worship and the struggle for political justice in the larger society.
Cone, James. "What is Christian Theology?" In Toward Theology in an Australian Context, ed. Victor C. Hayes, 9-17. Bedford Park, S. Australia: Australian Association for the Study of Religions, 1979.	Theology is language about God. Christian theology is language about God's liberating activity in the world on behalf of the freedom of the oppressed. Any talk about God that fails to make God's liberation of the oppressed its starting point is not Christian. It may be philosophical and have some relation to scripture, but it is not Christian. For the word "Christian" connects theology inseparably to God's will to set the captives free. I realize that this understanding of theology and Christianity is not the central view of the western theological tradition and neither is it the dominant viewpoint of contemporary Euro-American theology. However, truth ought not to be defined by the majority or by the dominant intellectual interest of university academicians. The purpose of this essay is to examine the theological presuppositions that underlie the claim that Christian theology is language about God's liberation of the victim from social and political oppression.
Conn, Harvie M. "Contextualization: Where Do We Begin?" In Evangelicals and Liberation, ed. Carl E. Armerding, 90-119. Nutley, N.J.: Presbyterian and Reformed Publishing Company, 1977.	In its understanding of contextualization is liberation theology's self-understanding "as a new way to do theology." What are the parameters of contextualization and the debate which surrounds, it? What part has the theology of liberation played in the formation of the debate? How shall we begin the erection of evangelical guidelines that respond in constructive dialogue to liberation theology's questions in the contextualization debate?
Costas, Orlando E. In Yearning to Breathe Free: Liberation Theologies in the United States, ed. Linda Rennie Forcey, Robert F. Hunter, and Mar Peter-Raoul, 28-44. Maryknoll, NY: Orbis Books, 1990.
Costas, Orlando E. "The Subversiveness of Faith: A Paradigm for Doing Liberation Theology." In Doing Theology in Today's World: Essays in Honor of Kenneth S. Kantzer, ed. John D. Woodbridge and Thomas Edward McComiskey, 377-96. Grand Rapids, MI: Zondervan, 1991.	It remains for us to consider the challenge of the story of Esther as a liberating theological paradigm. I will pinpoint three issues of fundamental importance in doing liberation theology. First, the story of Esther challenges theology to take seriously the dual issue of racism and sexism. Liberation theologies, particularly in the Third World, usually stem from situations where the predominant concern is socioeconomic Class, rather than race or sex, is the issue they address. A second theological challenge I see in the story of Esther is a warning to Jews and Christians alike and by inference, to victims and oppressors. I have argued that the story of Esther is meaningful for Jews (and by inference, for Christians as well) and for all oppressed people everywhere. A third theological challenge posed by the story of Esther is in connection with the lack of a direct reference to God. . . . The story of Esther challenges us to think of God as a verb and not just as a noun, or as the one who is known in an through historical events as well as in the revelation of the holy name. The story of Esther represents a "word of action" rather than an "action of the word." Therefore it is an excellent paradigm of doing liberation theology in the land of Israel, Palestine, and the Americas.
Costas, Orlando. In Struggles for Solidarity: Liberation Theologies in Tension. ed. Ruy O. Costa and Lorine Getz, 63-74. Minneapolis: Fortress Press, 1992.
Cox, Harvey. "Seven Samurai and How They Looked Again: Theology, Social Analysis, and Religion Popular in Latin America." In The Future of Liberation Theology: Essays in Honor of Gustavo Gutierrez, ed. Marc H. Ellis and Otto Maduro, 229-39. Maryknoll, NY: Orbis Books, 1989.	Twenty years ago an unlikely combination of actors surveyed Latin America and saw a specter haunting the land. The specter was religion popular and the odd coalition that descried its threatening visage was made up of seven fierce warriors who normally viewed each other with considerable suspicion. It included (1) preatican II Roman Catholic integralists intent on holding the line; (2) post-Vatican I liturgical and theological reformers intent on changing it; (3) Protestant missionaries from North America and the local clergy they had trained; (4) Pentecostal preachers, nearly all of them Latin Americans; (5) liberal developmentalists from agencies such as IMF, AID, and the World Bank; (6) Marxist activists; and (7) liberation theologians. These seven samurai agreed on virtually nothing else. But they could-and did-join hands in common opposition to popular religion. What I wish to do now is to chart briefly how parallel changes occurred in each of the seven samurai, focusing especially on liberation theologians. In doing so I want to suggest why this change signals a possible quickening of the sometimes limping conversation between theologians and those who study religion from the perspective of psychology, anthropology, and sociology. After that I wish to hazard some tentative hunches about what all this might mean for the more general question of the "theological problem of religion."
Croatto, José Severino. "Biblical Hermeneutics in the Theologies of Liberation." In Irruption of the Third World: Challenge to Theology, ed. Virginia Fabella and Sergio Torres, 140-170. Maryknoll, NY: Orbis Books, 1983.	The way of approaching the biblical kerygma in this article is the hermeneutic one. In order to grasp the meaning of "hermeneutics" in all its richness--and in its methodological value for the theology of liberation--it will be appropriate to say something here about the sciences of language. Inasmuch as hermeneutics deals with the interpretation of a text, or of the events reported in a text, it is to be situated in the general area of semiotics, or the science of signs, of which language in the narrow sense is the most comprehensive expression. At first view, we seem to be presented with a paradox here. Hermeneutics may seem to be bound up with diachrony, or the becoming of meaning, or semantics, or the tranformation of the meaning of words or texts. In fact, however, although semiotics does accord a special place to synchrony--to the structural laws that regulate the performance of language--semiotics and synchrony are not the same thing. They are parts of a circle. Upon our return from semiotics to hermeneutics, in a circular journey that has respected the individuality of each, our hermeneutics will appear solidly founded. Let us undertake this long journey. At its end, biblical hermeneutics will appear in all its fruitfulness.
Deist, Ferdinand. "The Exodus Motif in the Old Testament and the Theology of Liberation." Missionalia 5:2 (August 1977): 58-69.	The theme of the liberation of the slave community that later on became Israel runs right through the Old Testament, not only forming the core of the Pentateuch, but also underlying the message of the pre-exilic prophets as well as the message of Deutero- and Trito-Isaiah, while Jesus, according to Luke 4, also made use of imagery drawn from this theme. No wonder then that this theme has today again regained some of its vigor in the theology of liberation. But unfortunately some aspects of the theology of this theme are easily overlooked or drawn out of perspective by this latest genitive attached to theology. Concludes: It may be true that "traditional" theology laid the stress on the grounds of our salvation, whereas the stress is today laid upon the reality of our liberation, but we should equally take care not to translate the grounds into an apathetic attitude towards the poor and oppressed, nor the reality into activism to bring about the liberation by the power of man."
Deloria, Vine. "A Native American Perspective on Liberation." In Mission Trends No. 4: Liberation Theologies in North America and Europe, ed. Gerald Anderson and Thomas F. Stransky, 277-82. Grand Rapids: Eerdmans, 1979.	Arguing that "liberation theology is simply the latest gimmick to keep minority groups circling the wagons with the vain hope that they can eliminate the oppression that surrounds them," Sioux Indian Vine Deloria, Jr., charges that liberation theology ," does not seek to destroy the roots of oppression, but merely to "change the manner in which oppression manifests itself." The 'problem, according to Deloria, is "a general attitude toward the world that underlies the Western approach to human knowledge. What is needed, he proposes, is "the destruction of the whole complex of Western theories of knowledge and the construction of a new and more comprehensive synthesis of human knowledge and experience.... Then we are speaking truly of liberation. For it is the manner in which people conceive reality that motivates them to behave in certain ways." Deloria illustrates his thesis with an old Indian saying--"The white man ... has ideas; Indians have visions. Ideas have a single dimension. . . . The vision, on the other hand, presents a whole picture of experience and has a central meaning that stands on its own feet as an independent revelation." His article is taken from the July 1977 Occasional Bulletin of Missionary Research.
Dhavamony, Mariasusai. "Indian Christian Theology." Studia Missionalia 45 (1996): 95-118.	The realities of the Indian Church are specially marked by the need for interreligious dialogue, liberation and spiritual enrichment, in the context of religious pluralism, poverty and spiritual riches, Hence, Indian Christian theology has to take into account not only the faith experience but also dialogue, liberation and spirituality. The implication is that there should develop an Indian Christian theology of religious pluralism, of liberation and spirituality, so that the Gospel be fully rooted in the Indian soil.
Dussel, Enrique. "Liberation Theology and Marxism." In Pluralism and Oppression: Theology in World Perspective. ed. Paul F. Knitter, 189-220. Lanham, MD: University Press of America, 1991.	A description of how liberation theology and Marxism are thematically related should include at least four dimensions. First, the presuppositions of praxis: the political dimension consisting of the relationship of faith to recent Latin American historical reality. Second, the epistemological dimension or the presuppositions of theory: the relationship of faith and the social sciences in Latin America. Third, the criticism, both from within the church and from outside, of the linking of liberation theology and Marxism, especially since the Instructions (1984 and 1986) of the Congregation for the Doctrine of the Faith. And, fourth, the paths that are presently opening for a fruitful use of Marxism by liberation theology.
Dussel, Enrique. "The Ethnic, Peasant, and Popular in a Polycentric Christianity." In The Future of Liberation Theology: Essays in Honor of Gustavo Gutierrez, ed. Marc H. Ellis and Otto Maduro, 240-49. Maryknoll, NY: Orbis Books, 1989.	About twenty years ago, I wrote an article in Concilium about the way Christianity has been identified with Mediterranean culture. Twenty years later, last July 29-31, we held a CEHILA (Commission for Church History Studies in Latin America) symposium in La Paz, Bolivia, "Peasantry, Land, and Church." We studied the historical and social centrality of the peasantry (and the indigenous ethnic groups within it: the Aymara, Quechuas, Zapotecas, Mayas, Chibchas, Guaranies, etc.) to the whole history of Latin American religion. I want to turn again to what we have been observing over more than two decades, to try to make some progress with this question, which is also so important to the revolutionary process that Latin America is at present undergoing. In particular, there is Nicaragua, where the "peasant question" and the ethnicity of the Miskitos are key factors in the war confronting the Sandinista process, which is so vital to a liberating Latin American Christianity.
Edwards, Herbert O. "Black Theology and Liberation Theology." In Theology in the Americas, ed. by Sergio Torres and John Eagleson, 177-91. Maryknoll, NY: Orbis Books, 1976.	The historical experiences of different groups tend to create within them different perspectives, both on their history and the history of other groups, and in regard to the structural arrangements of the political and socio-economic orders. The black experience in America differs from the white experience; the black experience in America differs from the Latin American experience. We must address some of these differences momentarily. Suffice it to say at the moment that some of the issues as well as the options facing black theology differ in many ways from those facing liberation theology in Latin America.
Elizondo, Virgil. "Toward an American-Hispanic Theology of Liberation in the U.S.A." In Irruption of the Third World: Challenge to Theology, ed. Virginia Fabella and Sergio Torres, 50-55. Maryknoll, NY: Orbis Books, 1983.	There are two major underlying problems facing our Hispanic church communities. One comes from the unquestioned acceptance of capitalism as the only or the best economic system. Many of our people come to the United States seeking a higher standard of living and to them it is unquestionably what the U.S. free-enterprise system has made possible. The other problem arose in the classical nineteenth-century Latin American liberal school of thought that believes it has to reject everything religious if a people is to be set free. This thought is very strong among our Chicano intellectuals, university students, and the militants in liberation movements. Because in the past the church was almost always in league with the oppressor, they feel that they have to eliminate the church and everything religious for their people ever to find integral human liberation.
Ellis, Marc H. and Maduro, Otto, eds. The Future of Liberation Theology: Essays in Honor of Gustavo Gutierrez, Maryknoll, NY: Orbis Books, 1989.
Ellis, Marc H. and Maduro, Otto, eds. The Future of Liberation Theology: Essays in Honor of Gustavo Gutierrez, Maryknoll, NY: Orbis Books, 1989.
Ellis, Marc H. and Maduro, Otto, eds. The Future of Liberation Theology: Essays in Honor of Gustavo Gutierrez, Maryknoll, NY: Orbis Books, 1989.
Ellis, Marc H. and Maduro, Otto, eds. The Future of Liberation Theology: Essays in Honor of Gustavo Gutierrez, Maryknoll, NY: Orbis Books, 1989.
Ellis, Marc H. and Maduro, Otto, eds. The Future of Liberation Theology: Essays in Honor of Gustavo Gutierrez, Maryknoll, NY: Orbis Books, 1989.
Ellis, Marc H. and Maduro, Otto, eds. The Future of Liberation Theology: Essays in Honor of Gustavo Gutierrez, Maryknoll, NY: Orbis Books, 1989.
Ellis, Marc H. and Maduro, Otto, eds. The Future of Liberation Theology: Essays in Honor of Gustavo Gutierrez, Maryknoll, NY: Orbis Books, 1989.
Ellis, Marc H. and Maduro, Otto, eds. The Future of Liberation Theology: Essays in Honor of Gustavo Gutierrez, Maryknoll, NY: Orbis Books, 1989.
Ellis, Marc H. and Maduro, Otto, eds. The Future of Liberation Theology: Essays in Honor of Gustavo Gutierrez, Maryknoll, NY: Orbis Books, 1989.
Ellis, Marc H. and Maduro, Otto, eds. The Future of Liberation Theology: Essays in Honor of Gustavo Gutierrez, Maryknoll, NY: Orbis Books, 1989.
Ellis, Marc H. and Maduro, Otto, eds. The Future of Liberation Theology: Essays in Honor of Gustavo Gutierrez, Maryknoll, NY: Orbis Books, 1989.
Ellis, Marc H. and Maduro, Otto, eds. The Future of Liberation Theology: Essays in Honor of Gustavo Gutierrez, Maryknoll, NY: Orbis Books, 1989.
Ellis, Marc H. and Maduro, Otto, eds. The Future of Liberation Theology: Essays in Honor of Gustavo Gutierrez, Maryknoll, NY: Orbis Books, 1989.
Ellis, Marc H. and Maduro, Otto, eds. The Future of Liberation Theology: Essays in Honor of Gustavo Gutierrez, Maryknoll, NY: Orbis Books, 1989.
Escobar, Samuel. "A Critical Appraisal of Current Theological Trends in Latin America." Theological Fraternity Bulletin (1982:4/1983:1): 3-14.	Outline for the paper includes the setting of Escobar's reflection, traditional Catholic theology, the Protestant impact, developments leading to the current situation, repercussions of these developments in Latin America, the challenge of liberation theology. and an evangelical evaluation.
Escobar, Samuel; Arana, Pedro; Steuernagel, Valdir; and Zapata, Rodrigo. "A Latin American Critique of Latin American Theology." Evangelical Review of Theology 7:1 (April 1983): 48-62.	Explains the Latin context, including traditional Roman Catholic theology, the Protestant impact, and recent developments. Gives special attention to the challenge presented by liberation theology under these headings: 1) the primacy of God's word; 2) disposition for praxis necessary for understanding; 3) marxism is not science but ideology; 4) renewed historical awareness; and 5) a theology of the Spirit.
Escobar, Samuel. "Beyond Liberation Theology: Evangelical Missiology in Latin America." International Bulletin of Missionary Research 6:3 (July 1982): 108-114.	Describes some historical realities of Latin America and then discussed the challenges an oppressive context presents to evangelical missiology.
Featherstone, Rudolf R. "The Theology of the Cross: The Perspective of an African in America." In Theology and the Black Experience: The Lutheran Heritage Interpreted by African and African-American Theologians, ed. Albert Pero and Ambrose Moyo, 42-55. Minneapolis: Augsburg Publishing House, 1988.	Sensitive to that which has been alluded to up to this point, what can we say? The theology of the cross is a theology which does and should continue to challenge the church. In the spirit of Luther, it speaks of a unique way of engaging the theological enterprise. The cross is the litmus test as to the veracity or lack thereof regarding theology. Faith and cross are integrally related and are, therefore, different sides of the same coin. Yet, for those who stand in the Christian faith tradition but do so with their backs against the wall, the theology of the cross, as so frequently articulated, creates some tension. Black suffering and the theology of the cross challenge the Lutheran church 1) in any interpretation that remains exclusively personal; 2) to move beyond orthodoxy and become more concerned with orthopraxis; 3) to recognize God's work in America has been and is hidden/revealed; 4) to become one with those whose backs are to the wall; 5) to view suffering as a call to faith; and 6) to realize that theology's word about the cross and suffering must be ever open to critique.
Fernandez, Eleazar S. Toward a Theology of Struggle. Maryknoll, NY: Orbis Books, 1994.
Fuellenbach, John. "The Theology of Liberation." In Trends in Mission: Toward the Third Millennium: Essays in Celebration of Twenty-five Years of SEDOS, ed. William Jenkinson and Helene O'Sullivan, 74-85. Maryknoll, NY: Orbis Books, 1991.	Concern is to show the biblical foundation for liberation theology, focusing on its basic insights about the reign of God and a correct image of God.
Giblin, Marie J. "Taking African History Seriously: The Challenge of Liberation Theology." In The Future of Liberation Theology: Essays in Honor of Gustavo Gutierrez, ed. Marc H. Ellis and Otto Maduro, 129-138. Maryknoll, NY: Orbis Books, 1989.	Two insights of Gutierrez impacted the author in her work in Tanzania. These two insights, 1) the centrality of commitment to struggle against injustice and 2) the unity of salvific history, are shared by African liberation theologians as well. Jean-Marc Ela, a Cameroonian priest, highlights the injustice of the cultural omination imposed on Africa as well as the politico-economic domination. The two issues cannot be separated. The church in Africa needs a more integrated notion of salvation that considers the church's role in the past and responds to people's situations today. These insights of liberation theology present fundamental challenges to the way missionary groups envision their role in Africa. In this article I would like to explore these insights and their implications for mission in Africa.
Goba, Bonganjalo. "An African Christian Theology: Towards a Tentative Methodology from a South African Perspective." Journal of Theology for Southern Africa 26 (March 1979): 3-12.	It is not my intention to vindicate a position that there ought to be an African Christian theology, but to stress that there is already available to an African Christian theologian a religious ethos in the African cultural context which provides insights to develop an African Christian theology. In our attempts to articulate African Christian theology we are carrying on our task as African theologians to own the Christian mythos for ourselves and to bring it in its fullness and challenge to our African Christian communities. Our goal should be to bring the gospel of our Lord Jesus Christ to the African Christian community, taking seriously the wisdom of our African traditional religious heritage and the social context.
Goba, Bonganjalo. "Doing Theology in South Africa: A Black Christian Perspective, An Invitation for the Church to be Relevant." Journal of Theology for Southern Africa 31 (June 1980): 23-35.	What I propose to do in is paper is to participate in a theological pilgrimage that has already begun in South Africa to provide a prolegomenon which hopefully will become a full blown, mature theology of liberation. Such a theology must be born within the context of the black Christian community as it participates in the struggle. In other words, what I am hoping to achieve here is to provide an outline for a black communal Christian praxis, one that is dynamic in its orientation and passionate in its commitment to God's liberation activity in history in Jesus Christ.
Gottwald, Norman K. "The Exodus as Event and Process: A Test Case in the Biblical Grounding of Liberation Theology." In The Future of Liberation Theology: Essays in Honor of Gustavo Gutierrez, ed. Marc H. Ellis and Otto Maduro, 250-60. Maryknoll, NY: Orbis Books, 1989.	At first glance, liberation theology's appeal to the Bible may seem straightforward and unproblematic, for it unquestionably draws upon central scriptural themes and has recovered a vivid sense of biblical faith as praxis in the service of justice. Nonetheless, the use of the Bible in liberation theology has not gone uncriticized, not only as we might expect by its opponents, but likewise by its supporters. Those dismissive of liberation theology find its employment of the Bible either too "arbitrary" or too "political." There is no point in detailing or responding to these hostile criticisms, for my own orientation is supportive of the perspective of liberation theology. It is appropriate, however, to evaluate liberation theology's deployment of scripture in terms of its thoroughness and adequacy, and in the process of doing so, to clarify some matters that may ultimately help to blunt the force of criticism from the detractors of this theology. My chief interest in this assessment is to deepen and enrich the work of liberation theology exegetically so that its already enormously productive influence will be extended and multiplied into the future.
Greinacher, Norbert. "Liberation Theology in the 'First World'." In Option for the Poor: Challenge to the Rich Countries, ed. Leonardo Boff, Virgilio P. Elizondo, and Marcus Lefébure, 81-90. Edinburgh: T & T Clark, 1986.	If we advocate a contextual theology as something both legitimate and necessary, we shall not--to be consistent--put forward a 'First World' liberation theology. We still have to learn, particularly in the Catholic Church, that there is no such thing as a single, universal and universally acknowledged theology. Nowadays, much more than heretofore, we have to reckon with a multiplicity of theologies. Having said this, however, I am committed to the view that 'First World' theologians have to implement a prophetic and political theology that very seriously takes account of the challenge posed by liberation theology, reflecting upon God and the 'First World' in terms of the fundamental option for the poor. I would regard this as involving a critical dialogue between different theologies--an absolute necessity--including reciprocal 'fraternal correction'. In what follows I shall attempt to outline a number of what I regard as important elements of a prophetic and political theology in the 'First World'.
Habel, Norman C. "Emerging Dalit Theology: Liberation from What?" Lutheran Theological Journal 30 (1996): 66-74.	My aim in this essay is to introduce readers to some of the current thinking in Dalit theology as it is formulated in works published by Gurukul Theological College, and to reflect briefly on the significance of these studies as a contribution to theology today. From an intensive search of Dalit history, experience, mission background, pre-mission identity, and popular beliefs, Dalit theologians have expressed a wide array of ideas which are part of an emerging Dalit theology. It would be presumptuous of me to claim I have understood the complexity of this phenomenon. There are, however, a number of theological concepts and emphases which seem to me to be distinctive and perhaps normative. These themes are a theology: grounded in the pathos of caste oppression; affirming dalits as humans; discerning signs of liberation in dalit history; affirming Jesus Christ as a dalit; emphasizing the servitude of God; in conflict with karma; in search of forgiveness power.
Hamilton, Kenneth. "Liberation Theology: An Overview." In Evangelicals and Liberation, ed. Carl E. Armerding, 1-9. Nutley, N.J.: Presbyterian and Reformed Publishing Company, 1977.	Liberation theology has two sides: a practical and a theoretical. The two sides are interconnected, yet also separable. While the theoretical side has drawn its inspiration and maintains its missionary fervor from the careers of revolutionary churchmen in the Third World--particularly in Latin America--it also has developed its ideas in the study, quite remote from involvement in a revolutionary situation. North Americans and Europeans may indeed read such Latin American authors as Rubem Alves or Gustavo Gutierrez, but they are most likely to digest liberation theology through books by Jurgen Moltmann, Dorothee Soelle, Harvey Cox, Rosemary Ruether, and John Pairman Brown. It is the theoretical side that will be my concern in this chapter. Concludes: What I have hoped to do is to indicate that liberation theology and I kindred theologies (the theology of hope, political theology, and -- on) that seek to "concretize" salvation, as their jargon terms it, are offering another salvation from the one spoken of in the Bible cause they proclaim another God than the God and Father of our Lord Jesus Christ.
Hamilton, Kenneth. "Liberation Theology: Lessons Positive and Negative." In Evangelicals and Liberation, ed. Carl E. Armerding, 120-27. Nutley, N.J.: Presbyterian and Reformed Publishing Company, 1977.	Liberation theology, though it gives many highly suspect answers, raises some highly pertinent questions. There is, for example, the question of "spiritualizing" the gospel so that political issues are never raised. Liberationists are constantly reminding us that we cannot remain politically neutral and still inhabit a politically organized world. Without the challenge of liberationist versions of Christian faith we should not have stopped to ask them--or, at least, to ask them so urgently. And that we can hardly avoid raising these questions at the present juncture of the church's history seems (to me, at least) something of great gain. Heresy is forcing us to re-examine the meaning of orthodoxy.
Hatch, R. Allen. "The Challenge of Liberation Theology." Occasional Essays 12:1 (June 1985): 5-18.	In Latin America, parents often threaten their children with the "cuco." "If you don't behave, the cuco will get YOU!!' No one knows nor dares to ask what "the "cuco" is. It remains shrouded in mystery; and precisely because of that acquires an awesome power to inflict fear. According to a Mexican friend, Iiberation theology is the "cuco" of the evangelicals. It is high time that we take a hard look at it, and dispel the misconceptions and fear.
Hearne, Brian. "Liberation Theology and the Renewal of Theology." AFER 26 (1984): 357-368.	Introduces liberation theology to an African audience. Discusses Marxist insights as they apply in liberation theology, ten contributions of liberation theology to theology as a whole, and four areas for dialogue [1) God's action in history seems to be over-simplified and even mythologized; 2) the ambiguity of human existence is obscured by some elements of liberation theology; 3) the impression is sometimes given that a stress on the resurrection of Christ leads necessarily to political and ecclesial 'triumphalism'; and 4) the eschatological dimension of Christian faith, especially the fact that all humans must die, seems not to be taken seriously enough by liberation theology].
Hee, Lee Chung. In Asian Christian Spirituality: Reclaiming Traditions, ed. Virginia Fabella, Peter K. H. Lee, and David Kwang-Sun Suh, 36-43. Maryknoll, NY: Orbis Books, 1992.
Heijke, J. P. "Africa: Between Cultural Rootedness and Liberation." In Missiology: An Ecumenical Introduction: Texts and Contexts of Global Christianity, ed. A. Camps, L. A. Hoedemaker, M. R. Spindler, and F.J. Verstraelen, 265-80. Grand Rapids: Eerdmans, 1995.	It is risky to offer prognoses as though, after all, we did possess universal insight. But we may perhaps stress one point in conclusion: A consensus exists with regard to the distinction between the African and the North Atlantic understandings of personhood. In the African view the human person is not a point of origin, one who has to validate himself or herself by new ideas, original behavior, or fresh contributions to culture, not an individual who has to fight for himself or herself and somehow make it on his or her own as an orphan. In the African view a person is a point of convergence where many lines from the past come together. It is of a person's essence, first of all, to receive. Apart from the social fabric of which he or she is a part, a human being is nothing. The sense of being supported on every side by the past is much stronger than the invitation to add something new. Language, interpretations, skills, insights, and security all await the African at birth. That which the African has received is infinitely more important than what he or she can bring about. This rootedness in kinship, this priority of gratitude over any drive to achieve, constitutes a sounding board for the gospel and for theological and pastoral reflection, one to which we of the North Atlantic world are not accustomed. The fruitfulness of an authentic African way of doing theology will, hopefully, be brought into an ecumenical, intercultural dialogue and contribute to the healing of our one-sidedness. When this happens, the cultural and economic spheres will presumably intersect.
Herzog, Frederick. "Birth Pangs: Liberation Theology in North America." In Mission Trends No. 4: Liberation Theologies in North America and Europe, ed. Gerald Anderson and Thomas F. Stransky, 25-36. Grand Rapids: Eerdmans, 1979.	Many North American Christians have difficulty identifying with two fundamental emphases of liberation theology: God's commitment to the poor; and praxis comes first, then theology. The reason for the difficulty, Frederick Herzog explains, is that "systematic theology [has] systematically ignored the poor as its hermeneutical starting point," and "all of us have been brainwashed by the model of theological education we grew up with. It was theory first, then application. Herzog complains that North American theological schools "are enclaves of self-perpetuating intellectual elites reversing the order of God's priorities. Thought gives rise to thought-world without end. In the New Testament it is the opposite. Praxis gives rise to thought, action/reflection including acknowledgment of the claims of the poor." Herzog's article originally appeared in the December 15, 1976 issue of The Christian Century.
Heyward, Carter. "Doing Theology in a Counterrevolutionary Situation." In The Future of Liberation Theology: Essays in Honor of Gustavo Gutierrez, ed. Marc H. Ellis and Otto Maduro, 397-409. Maryknoll, NY: Orbis Books, 1989.	In this essay, I hope to disentangle some of the diverse threads that may give a theology of liberation its particular shape. As noted earlier, economic enslavement is not the only form of socio/spiritual bondage. Genuinely revolutionary efforts do not cease with the elimination of poverty. The work of justice-making must take seriously the struggle of the poor and all who are marginalized, trivialized, or disregarded by those who hold authority in the nation and its institutions. A theology of liberation must reflect an awareness of connections between economic exploitation and such other forms of social oppression as white racial supremacy, male gender hegemony, compulsory heterosexuality, cultural and religious imperialism. After assessing briefly some differences between the political situations of the revolutionary-justice-making-churches in the United States, Cuba, and Nicaragua, I will turn my attention specifically to revolutionary Christianity in the United States and to how the United States--especially those of us who are white, middle strata women and men--might envision our work in this nation at this moment in history.
Hoeferkamp, Robert T. "An Evangelical Ethic of Liberation." Academy 38:3-4 (1982): 193-206.	For the past fifteen or twenty years, "liberation" has been the great "generating word" (the phrase is Paulo Freire's) in Latin America. Ever since the Cuban revolution, the prospect of liberation from social and economic colonialism and especially from the servitude to poverty and cultural deprivation has captured the imagination of millions of Latin Americans. Particularly high school and university students have followed the vision of liberation and along with others have succeeded in transmitting it to workers and peasants. The Roman Catholic bishops assembled in Medellin, Columbia, in 1968 incorporated the word "liberation" in the official reports of their conclave, and soon thereafter a full-blown "theology of liberation" appeared in certain Roman Catholic circles. Liberation theology has become known all over the world and has come to be a synonym for contextualized Latin American theology. The author examines critically Latin American liberation theology and puts forward as an alternative an "evangelical ethic of liberation".
House, H. Wayne. "An Investigation of Black Liberation Theology." Bibliotheca Sacra 139:554 (April-June 1982): 159-176.	Black liberation theology critiqued from a conservative evangelical perspective.
Hulsether, Mark D. "Jesus and Madonna: North American Liberation Theologies and Secular Popular Music." Black Sacred Music 8 (1994): 239-253.
Hunsinger, George. "Karl Barth and Liberation Theology." Journal of Religion 63 (1983): 247-263.
Israel, S. "Towards a People-centred Theology." Ministerial Formation 27 (1984): 3-9.	This paper proposes guidelines on the nature and function of a people-centered theology. To illustrate the points, the new pattern of ministry initiated by a catechist with his team in a remote village of Tamilnadu is referred to, emphasizing the fact that any authentic theology from a Christian point of view should be, without exception, a people's theology just as the Bible represents the dialogical reflections of two major communities. Theology is not created in an isolated sphere but emerges in the context of a concrete struggle for survival and liberation in various aspects of personal and community life. It is a corporate venture and contextual. It does not ignore the academic value of theological education in a seminary context but corrects it to play a coordinating role between different theological circles or communities.
Jebaraj, D. "Paradigms in Dalit Theology." AETEI Journal 6:2 (July - Dec. 1993): 12-17.	The dalit movements can be intelligently studied only when certain key issues are clarified: 1) the meaning of the term dalit; does this refer to all the oppressed and poor people or only the scheduled castes? 2) the original religion of the dalits; are they Hindus? If so is the dalit movement a religious one? 3) is the reservation policy good for the dalits? 4) what is the church's role in the dalit movement? Do the churches involve in conversion of the dalits or do they simply take part in their struggles without being concerned about conversion and the numerical growth of the church? 5) does the dalit movement resort to violent means to achieve liberation? And finally what is meant by liberation?
Jobling, David. "Writing the Wrongs of the World: The Deconstruction of the Biblical Text in the Context of Liberation Theologies." Semeia no 51 (1990): 81-118.
John, Crescy. "Women and the Holy Spirit: From an Indian Perspective." In We Dare to Dream: Doing Theology as Asian Women, ed. Virginia Fabella and Sun Ai Lee Park, 52-62. Maryknoll, NY: Orbis Books, 1990.	An attempt to write anything on the Holy Spirit is comparable to finding a path on the sea. Like the ocean, the power and influence of the Holy Spirit is overwhelming, yet vague and indefinable. However, there are some spiritual compasses by which we can in some small measure identify the workings or the action of the Spirit, who has been promised to us till the end of time. The ones that I have used in this paper are Scriptures and discernment of the action of the Spirit in the lives of Asian women, past and present, with a hesitant groping towards the future. My hope is that this effort will bring out the theological perspective that will help us to achieve the objective of this Asian Women's Consultation, which is to articulate our faith reflections on our reality in the process of total liberation.
Kanongata'a, Keiti Ann. "A Pacific Woman's Theology of Birthing and Liberation." In Constructive Christian Theology in the Worldwide Church, ed. William R. Barr, 195-201. Grand Rapids: Eerdmans, 1997.	In the past three years I have been involved as a facilitator and resource person in a number of workshops and consultations with women in the Pacific. In these meetings the main input was stories of women themselves. These meetings were an opportune forum for the women to tell their stories. . . their stories of "days gone by," of today, and their dream-stories for the future. I have been privileged to be a listener to these stories told by women from practically all the islands in the Pacific. It has been a moving picture of life experiences--of their happiness, their sorrows, their land, their relationships, their food, their clans, their cultures, and so forth. Our stories are ourselves! Now there is a need for us to try to read more into our stories and to discover how they become the raw material for a women's theology in the Pacific. Collectively, the image that our stories project is that of birthing. The Pacific woman is emerging from a life of confinement in a womb to a new world of complex realities.
Kirk, Andrew. "A Christian Understanding of Liberation." Evangelical Review of Theology 10:2 (April 1986): 129-136.	The cry for freedom is heard in many Third World contexts; "the main characteristic of our modern world, despite all the counter signs, is that it is intoxicated with the idea of freedom and incensed against every form of oppression. Deals with the influence of liberation theology on Christian thinking (and its insistence on holistic thinking about freedom), and traces the theme of liberation in the Bible.
Kress, Robert. "Theological Method: Praxis and Liberation." Communio (US) 6 (1979): 113-134.	Various "liberation theologies" (political, women's, black and South/Latin American) are examined insofar as they claim to have a specific method, namely one inspired by praxis in contrast to what they claim is abstract, speculative, theoretical. A brief historical survey demonstrates that the problem of praxis/theory is as old as Western philosophy itself, that it was much discussed in medieval theology under the rubric of the active and contemplative lives, that it has become especially present in theology today through the Marxist interpretation. Of the various theologies of praxis, it is shown that political theology remains very speculative, abstract and non-practiceable; that women's liberation theology has the best claim to roots in the ministry of Jesus and the life of the early Church; that Black liberation theology (specifically religion and religious practice) has the most success in actually liberating people; that Latin American liberation theology most strikingly illustrates the ambiguity of the concept "praxis", and hence the ambiguity of all theologies claiming to be liberational.
Kritzinger, J. N. J. "Black Eschatology and Christian Mission." Missionalia 15:1 (April 1987): 14-27.	The scope of this paper is more limited than that announced in the original conference programme. It does not deal with 'The eschatology of Black and Liberation Theology' but only with the eschatology of Black Theology, and specifically with South African Black Theology. I have done this in order to adopt a consciously contextual approach to the theme under discussion. Since Black Theology is a liberation theology, many 'liberational' elements will appear throughout the paper, but 'liberation theology' will not be treated as a general phenomenon; the focus will be on this specific liberation theology and its view of the future.
Kumazawa, Yoshinobu. "Asian Theological Reflections on Liberation." Occasional Bulletin from the Missionary Research Library 24:4 (May/June 1974): 1-8.	Starts with presentation of three types of liberation theology in Asia and moves to his own discussion of liberation.
Kumazawa, Yoshinobu. "Asian Theological Reflections on Liberation." Northeast Asia Journal of Theology 14 (March 1974): 1-9.	Starts with presentation of three types of liberation theology in Asia and moves to his own discussion of liberation.
Kung, Lap Yan. "The Cultural Dimension of Liberation Theology: The Case of Hong Kong." Ching Feng 38:3 (September 1995): 213-26.	What does the rise of the ecumenical interest in liberation theologies mean to the Hong Kong churches? Or does Hong Kong need a liberation theology? The issue discussed is how liberation theology may inspire the way of doing our theology in Hong Kong. In order to establish this thesis, the author discusses, 1) the use of the meaning of culture in this study; 2) a cultural critique made by liberation theology; 3) the cultural reality of Hong Kong; and 4) a proposed direction of a Hong Kong liberation theology.
Kuster, Volker. "Models of Contextual Hermeneutics: Liberation and Feminist Theological Approaches Compared." Exchange 23:2 (September 1994): 149-162.	In the philosophical and theological discussion in postwar Germany hermeneutics went through a boom which only came to an abrupt end through the effects on theology of the social irruption of the late sixties. "Hermeneutics were dethroned and who still asks for them today only shows that he is out of touch" K. Scholder concluded in the year 1971.1 The question of the social relevance of theology became the new leading theme, even if only for a short time.' After programmatic beginnings already with the political theologians Moltmann and Metz', today it is precisely the contextual theologians who are part of this tradition, like Latin American liberation theology or feminist theology that again kindle the hermeneutic discussion and add a new impetus to it.' The following considerations are an attempt to bring about a dialogue between some Latin American approaches, while at the same time pointing out structural resemblances to the theology of women from the Third World and to feminist theology.
Larbeer, P. Mohan. In God, Christ & God's People in Asia as Seen by the Participants of the Consultation on the Theme 'Through a New Vision of God Towards the New Humanity in Christ' Kyoto, 1994. ed. Dhyanchand Carr, 118-127. Hong Kong: Christian Conference of Asia Theological Concerns, 1995.
Larbeer, P. Mohan. "The Spirit of Truth and Dalit Liberation." Ecumenical Review 42 (1990): 229-236.	Describes the dalits through stories of oppression and explores issues of their need for freedom and dignity. Concludes: The church in India, as a community called to further the liberative mission, should come out from the clutches of the rich and the high caste. It is not enough merely to identify with the Dalits, the church should become the church of the Dalits. This Dalit church, with the power of the Spirit of truth, will witness to the Paraclete as mediator. This Dalit church will help its own community to come out of the feeling of forsakenness with the power of the indwelling presence of Jesus. Thus the Dalit church will be truly messianic and become instrumental in the gathering up of all things in Christ.
Lee, Sung-Hee. "Women's Liberation Theology as the Foundation for Asian Theology." In Doing Theology and People's Movements in Asia. ed. Choo Lak Yeow, 108-20. Singapore: ATESEA, 1986.	If you ask a woman of the Chosun Dynasty period about her name, she would reply, "I have no name". A woman without a name, with only a face - this was (also is?) the situation of Korean women until the early era of Korea. "Name" is a symbol of a person. Korean women's liberation movements have begun to rediscover the identity of women. In order to do research on why they had to make those movements, we must turn our eyes to the situation of women in that society. How they were dealt with is well described in Korean literature at the beginning of the 20th century. Therefore, this paper intends, first, the observation of Korean women's images in the literature, second, through that, the observation of Korean women in society, third, the groups of women's liberation movements, and finally, the theological suggestion of Women's Liberation Theology as the foundation for Asian Theology.
Lindley, Susan Hill. "Feminist Theology in a Global Perspective." Christian Century 96 (1979): 465-469.	The women's movement and feminist theology have frequently been castigated for their preoccupation with the concerns of white, middleclass North American women. In some cases, the criticism is voiced by adamant opponents who seek to discredit feminist efforts; in other cases, it comes from those sympathetic to women's rights. Both kinds of critics argue that in comparison with the scandal of world hunger, with human rights violations and the plight of political prisoners, with oppressive regimes of the right or left, the real or imagined oppression of white, middle-class American women seems a secondary, even trivial, concern. What response is possible to such criticism? Feminist theology's call to other liberation theologies is for them to take seriously the oppression of all women--especially the double oppression of poor, minority, and Third World women.
Mackie, Steven G. "Praxis as the Context for Interpretation: A Study of Latin American Liberation Theology." Journal of Theology for Southern Africa 24 (September 1978): 31-44.	What is "praxis" which figures so prominently in contemporary theological writings from Latin America and elsewhere? What is the relation between "historical praxis" and the continuing task of understanding and interpreting the Christian faith and the Christian Scriptures? Does it provide a context, a criterion, or even the basis for interpretation? What examples can be given of such interpretation? How seriously ought they to be taken? In sketching an answer to these questions, I shall refer primarily to Latin American sources and theological reflections of Bible studies by small groups of people in Asia, Africa and Latin America (primary theology) which is as serious an attempt to interpret Scripture in the context of praxis, as are the more traditional exegetical works.
Maimela, S. S. "Images of Liberation in Black and Feminist Theologies of Liberation." Theologia Evangelica 24:2 (1991): 40-47.	Despite differences of detail, both black and feminist theologies share the conviction that traditional theology has not adequately expressed all of human experience of God. Both theologies reject the traditional theology's portrayal of an authoritarian God, who, as the Supreme Ruler of the universe, establishes racial, class or sexist domination in every society. Instead both theologies try to construct a picture of a humane God who heard the cries of the little ones, and is willing to assume the role of being an advocate for the oppressed and defenseless sections of society.
Maimela, Simon S. "Black Theology and the Quest for a God of Liberation." Journal of Theology for Southern Africa 82 (March 1993): 54-66.	Black theology, as part of the world-wide theological movement known as liberation theology, is directed against major social evils of our time and claims to offer a new way of doing theology that contributes to the overcoming of human oppression. It differs from other theologies by its conscious decision to take a stand for black humanity against white domination and oppression. Concludes: . . . in the struggle for liberation, the one and only truth which matters will be the one which proves itself effective, namely, liberating the black people from oppression, thus leading them to realize their fuller humanity--whether or not that truth is allegedly also found "revealed" in the Bible. By insisting that the divine truth consists in nothing other than an effective action which transforms our unjust world and untruthful human relationships (sin in the traditional language), black theology will consciously opt for pragmatic or moral criteria for evaluating truth-claims of all theologies, thus making it clear that the only God they are prepared and can afford to worship is the God who will truly further black liberation and the creation of a just and more humane world.
Maimela, Simon S. "Justification by Faith and Its Continuing Relevance for South Africa." In Theology and the Black Experience: The Lutheran Heritage Interpreted by African and African-American Theologians, ed. Albert Pero and Ambrose Moyo, 35-41. Minneapolis: Augsburg Publishing House, 1988.	To be credible witnesses to God's unconditional acceptance of sinners, we Christians must first believe it, experience the joy of its liberating reality, and then put it into practice among ourselves and with others. Should we do this out of grateful obedience to God for granting us such grace in Christ, then Luther's doctrine of justification by faith alone may be relevant both to our present situation in South Africa and be the key to problems in human relationships elsewhere. That was God's will when he disclosed its liberating message to Martin Luther.
Maimela, Simon S. "The Atonement in the Context of Liberation Theology." International Review of Mission 75:299 (July 1986): 261-69.	In the light of liberation theology's christological anchorage, one would expect that liberation theology would be a keen exponent of a doctrine of atonement. There seems, however, to be a general feeling among liberation theologians that, without rejecting the realities to which the concept of atonement refers, the traditional notion of atonement is no longer serviceable for theology today because it cannot adequately express the significance of the life and death of Christ with particular reference to the oppressed and the poor. Therefore liberation theology had found it necessary to coin a new vocabulary. We will first explain the traditional understandings and then examine the particular contribution that liberation theology has made toward a broader understanding of the significance of the life and death of Jesus for the oppressed peoples. Concludes: one cannot help being impressed by the liberation theology's insistence that a true understanding of God's atoning and therefore reconciling work in Christ, if this work is believed to be authentic and efficacious, must be such that it not only affects our private, pious attitudes but also our socio-political environment in its totality. See also Journal of Theology for Southern Africa 39 (June 1982): 45-54.
Maimela, Simon S. "The Atonement in the Context of Liberation Theology." Journal of Theology for Southern Africa 39 (June 1982): 45-54.	In the light of liberation theology's christological anchorage, one would expect that liberation theology would be a keen exponent of a doctrine of atonement. There seems, however, to be a general feeling among liberation theologians that, without rejecting the realities to which the concept of atonement refers, the traditional notion of atonement is no longer serviceable for theology today because it cannot adequately express the significance of the life and death of Christ with particular reference to the oppressed and the poor. Therefore liberation theology had found it necessary to coin a new vocabulary. We will first explain the traditional understandings and then examine the particular contribution that liberation theology has made toward a broader understanding of the significance of the life and death of Jesus for the oppressed peoples. Concludes: one cannot help being impressed by the liberation theology's insistence that a true understanding of God's atoning and therefore reconciling work in Christ, if this work is believed to be authentic and efficacious, must be such that it not only affects our private, pious attitudes but also our socio-political environment in its totality. See also International Review of Mission 75:299 (July 1986): 261-69.
Maimela, Simon S. "The Twofold Kingdom--An African Perspective." In Theology and the Black Experience: The Lutheran Heritage Interpreted by African and African-American Theologians, ed. Albert Pero and Ambrose Moyo, 97-109. Minneapolis: Augsburg Publishing House, 1988.	In the conflict with the state, the church has and must project its power, the power of truth set forth in the Word of God. It is that truth and Christ's promise to be with his church which gives the church the courage and authority to confront the state, rebuke it for political abuses, and relativize its attempts to deify itself. In carrying out its God-given task, the church is forced to expose the state's tendency toward presumptuousness. The church plays a critical role in delineating and distinguishing between temporal and ultimate authority, political truth and eternal truth, secular expediency and everlasting justice. The teaching of the twofold governance and its statement by the church will make clear that God is active in both realms, so that we may avoid confusing God's work in political activity and God's activity in salvation. Armed with God's Word and truth, the church has, I believe, all the power it needs to teach, guide, and help humanity shape God's world into one in which justice is at last the possession of all human beings.
Maimele, Simon S. "Black Theology and the Quest for a God of Liberation." In Theology at the End of Modernity: Essays in Honor of Gordon Kaufman, ed. Sheila Greeve Davaney, Philadelphia: Trinity Press International, 1991.	Black theology, as part of the worldwide theological movement known as liberation theology, is directed against major social evils of our time and claims to offer a new way of doing theology that contributes to the overcoming of human oppression. It differs from other theologies by its conscious decision to take a stand for black humanity over against white domination and oppression.