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. This consciously accepted partisanship means that black theology attempts in particular to be a critical reflection on the historical praxis in which powerful white Christians dominate and oppress powerless black Christians. Black theology further represents an articulated form of black resistance to white power structures in general. It hopes thereby to inspire and arm oppressed blacks in their struggle for the liberating transformation of unjust racist social structures in which they live.
Mate-Toth, Andras. "The 'Second World' as Context for Theology." 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, 183-87. Kampen, Netherlands: J. H. Kok, 1991.	The theologians of liberation developed their reflections and options in relation to the characteristics of the social environment of their particular regions, and, consequently, of the third world. Theologians from the "first world" reacted to this fundamental position of third world theologians with similar reflections on their own context on the social, historical and political level. This theologically reflected contextuality became one of the sources and conditions for the option for the "people of God". The characteristics of the (real-existing) socialist world, i.e. the "second world", have not been theologically analyzed, a fact, which makes a new kind of option for the churches impossible, or at least difficult. Such an analysis could only be achieved through a collegiality which still has to be brought to life and through the collaboration of "second world theologians". This article should be seen as a small contribution, like a small stone in a mosaic.
McGovern, Arthur F. "Dependency Theory, Marxist Analysis, and Liberation Theology." In The Future of Liberation Theology: Essays in Honor of Gustavo Gutierrez, ed. Marc H. Ellis and Otto Maduro, 272-86. Maryknoll, NY: Orbis Books, 1989.	This present essay constitutes an "interim" investigation of the use of Marxist analysis and dependency theory by Gustavo Gutierrez and other liberation theologians. It will become part of a more comprehensive book on liberation theology and its critics, following some more extensive studies in Latin America. In this interim study I should like to consider first the role that dependency theory has played in liberation theology: its main theses, how it developed, what liberation theologians have said about dependency, and some issues about its use. The second part of the essay will deal with Marxist analysis: what it involves, what liberation theologians have said about its use, how in fact they have made use of it, and finally some comments about its use.
Miguez-Bonino, José. "Doing Theology in the Context of the Struggles of the Poor." Mid-Stream 20 (1981): 369-373.	What does it mean, methodologically, to do theology in a world context characterized by massive poverty? the article explores three questions: 1) the significance of the social "location" of the theologian as conditioning "perspective on reality", "priorities for reflection" and "terms of accountability" (for whom?); 2) the "poor" do not do theology formally but their "life commitments" and their "spontaneous" reading of the gospel have theological substance; 3) since theology is done mostly by and for the "rich", how can it share, both reflectively and existentially, the perspective of the poor? It demands a conversion which means both a spiritual experience and concrete options.
Mkhatshwa, Smangaliso. "Inculturation: Abide by the Otherness of Africa and Africans." In Inculturation: Abide by the Otherness of Africa and the Africans: Papers from a Congress (October 21-22, 1993, Heerlen, the Netherlands) at the Occasion of 100 Years SMA Presence in the Netherlands, ed. Peter Turkson and Frans Jozef Servaas Wijsen, 19-29. Kampden, the Netherlands: J.H. Kok, 1994.	Reflections on inculturation in Africa, discussing the meaning and extent of inculturation as well as issues of liberation in relation to inculturation.
Mkhatshwa, Smangaliso. "The Role of Contextual Theology in a Changing South Africa." Journal of Theology for Southern Africa 72 (September 1990): 3-8.	Inaugural Address of the Pietermaritzburg Cluster of Theological Institutions given on March 14, 1990 at St. Joseph's, Cedara. The Cluster comprises the Department of Theological Studies at the University of Natal, Federal Theological Seminary, and St. Joseph's Scholasticate. Opening: "For Contextual Theology to be a meaningful exercise, we need to be sensitively aware of what goes on in our society. There are many developments presently shaping or crippling the future of South Africa. I shall confine myself to a few significant developments, selected at random and because of their impact on our lives."
Moore, Basil. "Black Theology Revisited." Voices (1996): 7-45.	My research methodology was basically to sit down with people involved in the Black Theology Movement, either as active proponents in it or as critical friends, and to record an unstructured interview. In these interviews I usually pursued four major themes: 1. How do people in South Africa currently understand what Black Theology is? 2. What is the current situation with Black Theology as a movement? 3. What happened to move Black Theology from where it was in 1972 to where it is in 1992? 4. Does Black Theology have a future? If so, what must its agenda be? I have used these four basic questions to structure this study. I did not pursue questions about the current issues being addressed by Black Theologians, as these were already available to me through published materials. I wanted to use this research opportunity to find out what was not available to me in the literature.
Morny, Mabel S. "Christ Restores Life." In Talitha, Qumi!: Proceedings of the Convocation of African Women Theologians, Trinity College, Legon-Accra, September 24-October 2, 1989, ed. by Mercy Amba Oduyoye and Rachel Angogo Kanyoro, 149-54. Ibadan: Daystar Press, 1990.	This paper attempts to develop an understanding of Christ as the liberator of all people, the light of the African woman within the African situation and finally, the cultural, social, religious, economic and political importance of Christ's liberation work in Africa.
Mpumlwana, M. Malusi. "The Road to Democracy: The Role of Contextual Theology." Journal of Theology for Southern Africa 85 (December 1993): 5-18.	Address given at the annual general meeting (AGM) of the Institute of Contextual Theology (ICT). Job in paper is to set the tone for a reflection on the theory, method and the theology of doing theology in the present South African context. Concludes: We may summarize the role of contextual theology in the emerging context in three points: 1) To help the South African society to a consciousness of the vulnerability and the cost of democracy; 2) To develop the critical questions, and, through its praxis, challenge South Africans to a paradigm shift where democratic responsibilities engage our energies in relation to the state; 3) To become ever more vigilant on behalf of the marginalized of society, and to be ready to challenge the organs of state and business, as well as the church, to secure justice for all.
Nalunnakkal, George Mathew. "Search for Self-Identity and the Emerging Spirituality: A Dalit Theological Perspective." Bangalore Theological Forum 30:1/2 (March & June 1998): 25-44.	Dalit (the term in the Indian context denotes those oppressed on the basis of caste) theology is a theology done by and for the dalits in India. Above all, dalit theology is a reflection on dalit consciousness and identity. Concludes: It is high time that dalit theology, as also liberation theology, realizes that socio-political liberation alone will not be an integral liberation unless it is linked with liberation of land and earth and the whole ecology which is so integral to the survival of the dalits and the tribals in India. Thus, linking the social concerns of the dalits and the tribals with their ecological concerns, an authentic spirituality can be developed in the Indian context. Dalits should take land as a theological category and strive to regain possession of their homeland (ecology) which is part of their culture and religiosity. Only then, an integral spirituality which is rooted in the searches of basic communities for their identity can and will be a reality.
Nauta, Rommie and Goldewijk, Berma Klein. "Feminist Perspective in Latin American Liberation Theology." Exchange 16 (December 1987): 1-6.	Summary of perspectives found in Latin American liberation theology on feminism from an ecumenical perspective.
Nebechukwu, A. Udeaja. In Catholic Social Teachings en-route in Africa, ed. Obiora F. Ike, 311-324. Enugu, Nigeria: Catholic Institute for Development Justice and Peace, 1991.
Ngwane, Zolani. "Ethics in Liberation Theology." In Doing Ethics in Context: South African Perspectives, ed. Charles Villa-Vicencio and John W. De Gruchy, 114-24. Maryknoll, NY: Orbis Books, 1994.	Liberation theology takes the historical praxis of the church as a major point of departure in doing theology. For this reason, we begin by examining the category of `church'--in South Africa and in other post-colonial contexts. But in so doing, we immediately discover the ambiguity of the institution. Throughout its history it has functioned as a vehicle which promotes oppressive social structures, yet it has also functioned as an agent of liberation. It is imperative that this double role be kept in mind in seeking to understand the function of ethics in liberation theology. Essentially, liberation theology engages in two kinds of critique. Firstly, it provides an external ethical critique of Christian theology and church, from the perspective of the oppressed, and challenges the dominant approach of ethics in Christian theology. It does this by identifying `the other', which it defines as the oppressed, as a key ethical category for assessing all ethical behaviour. Put differently, liberation theology engages in ethical debate from the perspective of the poor and oppressed, arguing that in the process it exercises an epistemological privilege in ethical enquiry. Secondly, liberation theology engages in internal self-criticism. In its commitment to the promotion of the concerns of the oppressed, it subjects its own reflection and praxis to critique. Only that within its own reflection and praxis which promotes the interests of the poor is judged to be theologically legitimate.
Nieto, Leo D. "Toward a Chicano Theology of 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.	"The outstanding reality for Chicanos and other ethnic. minority groups in the United States," according to Nieto, "is that we are basically an oppressed people and that we, therefore, form a part of the Third World living within the bowels of the First World." Nieto proposes that "a theological statement peculiar to the Chicano experience ... will of necessity be similar in its main lines to other theologies of liberation." After establishing four criteria or guidelines for this task, he offers "a first attempt at such a statement of a Chicano theology of liberation." Nieto's statement, part of a longer article, first appeared in the Fall 1975 issue of the Perkins Journal.
Núñez, Emilio Antonio. "The Challenge of Liberation Theology." Evangelical Missions Quarterly 17:3 (July 1981): 139-46.	Discussion goes beyond critique to inform evangelicals on what must be done.
Núñez, Emilio Antonio. "The Church in the Liberation Theology of Gutierrez: Description and Hermeneutical Analysis." In Biblical Interpretation and the Church: The Problem of Contextualization, ed. D. A. Carson, 166-94. Nashville: Thomas Nelson, 1984.	At the present time there are several liberation theologies in Latin America, but the best known of them is the one articulated by Gustavo Gutierrez, a Peruvian priest, in his book entitled A Theology of Liberation. The following ecclesiological reflection will be based especially on this book. There are other liberation theologians who are known in the English speaking world-for instance, Juan Luis Segundo and Jose Miranda. Nevertheless, because of the limitations of this paper the discussion will be reduced to the ecclesiology of Gustavo Gutierrez. In order to have a better understanding of his ecclesiological approach, it will be necessary first of all to provide at least a general description of the methodology he employs in his work. Then I will present a general description and evaluation of his concept of the nature and mission of the church.
Núñez, Emilio Antonio. "The Theology of Liberation in Latin America." Bibliotheca Sacra 134:536 (Oct.-Dec. 1977): 343-356.	Liberation theology critiqued from an informed, irenic conservative evangelical perspective.
Núñez, Emilio Antonio. "The Theology of Liberation in Latin America." Evangelical Review of Theology 3:1 (April 1979): 37-51.	Simply stated, the theology of liberation is an effort on the part of Catholic and liberal Protestant theologians in Latin America to provide a theology which they trust will serve as the base for the "liberation" of oppressed peoples. It has become popular because it proposes to relate theology to the Latin American scene and to speak theologically to socio-political needs. Because of the widespread influence of this theological position and because of its implications for missionary endeavors and churches throughout Latin American countries, it is imperative that the so-called theology of liberation be examined carefully by evangelicals. This article provides an overview of the type of examination needed.
Nyamiti, Charles. "Contemporary Liberation Theologies in the Light of the African Traditional Conception of Evil." Studia Missionalia 45 (1996): 237-265.	Liberation theology is one of the most discussed theological trends today. In spite of some positive contributions that this type of theology has made, various criticisms are frequently made in its regard. Some of the most important of these criticisms include its borrowing of Marxist concepts in an insufficiently critical manner, its inherent tendency to reduce the Christian faith to politics, its one-sided focus on the societal aspect of the Gospel message and the virtual exclusion or neglect of its individual dimension. The aim of this essay is to provide some suggestions that might be useful for ameliorating this form of theology--not in all the areas in which it is said to be defective, but chiefly in its narrowness of scope and way of approach, which leads to the impoverishment of the Christian message and to the neglect of some of the burning contemporary issues, particularly in the Third World. For this purpose, the subject of African understanding of evil has been chosen as a point of departure; namely: I am going first to expose the African conception of evil, and attempt afterwards to illustrate how this conception could be utilised to broaden the scope of liberation theology especially in the African continent.
O'Connor, June. "Liberation Theologies and the Women's Movement: Points of Comparison and Contrast." Horizons 2 (1975): 103-124.
Obijole, Olubayo. "South African Liberation Theologies of Boesak and Tutu: A Critical Evaluation." Africa Theological Journal 16 (1987): 201-215.	Among the most formidable antagonists of the South African apartheid system are Archbishop Desmond Tutu and Reverend Allan Boesak. Both of them are men of God as well as theologians. They have widely published their views. They have in a very great way helped to bring before the attention of the world the evils of that system and have given their struggle against it a theological slant. In this paper, I shall examine and assess their liberation theologies and show how far they are adequate with respect to the achievement of their objectives, namely a South Africa that will be free of racism, oppression and exploitation. I shall go about this by looking at their foundations or ideological substructures since these chiefly determine in an a priori manner, their struggle, adequacy and success.
Oduyoye, Mercy Amba. "Christian Feminism and African Culture: The 'Hearth' of the Matter." In The Future of Liberation Theology: Essays in Honor of Gustavo Gutierrez, ed. Marc H. Ellis and Otto Maduro, 441-49. Maryknoll, NY: Orbis Books, 1989.	There is a "Nairobi 85" poster that reads "appropriate technology: if it is not appropriate for women, it is not appropriate." My contention is that any element in African culture that is not liberating for women will not liberate all the energy required for Africa's well-being. Whatever is deemed appropriate for Africa must first pass the test of being appropriate for the daughters of Africa. In a theological circle, the complexities of the issue of "Christ and culture" is evident, so this essay presents another perspective on a difficult problem. For an African woman who names herself a Christian and a student of the Christian religion, Christ and culture comprises more than an academic study. It is a crucial issue of life if life is to be lived with any degree of integrity, wholeness, and wholesomeness.
Oguogho, J. M. "South African Liberation Theologies Versus Racism and the Apartheid System." AFER 31 (1989): 168-182.	In the struggle against racism and apartheid in South Africa, Archbishop Desmond Tutu and Rev. Allan Boesak have become the leading prophetic proponents. They deserve credit and support for their efforts. Their mission is based upon certain perspectives of liberation theology. In this paper I shall examine and assess their liberation theologies, with a view to determining how appropriate their leadership is in the struggle for eliminating racism and apartheid, as well as for establishing a just society in South Africa. The first part of this paper will deal with the biblical model of liberation theology, adopted by Tutu and Boesak. The second part will concern itself with Boesak's liberation theology against apartheid in South Africa. But, first, let us briefly review the historical roots of racism and apartheid in South Africa.
Okolo, Chuwudum B. "Liberation Theology and African Church." Bulletin of African Theology 4:7 (Jan.-July 1982): 173-187.	Main burden of the paper is to show that in the task of the battle against colonial Christianity and its underlying immature mentality and against sinful social structures, the church needs the insights and fruitful deliberations of Latin American liberation theologians.
Ovecka, Libor and Ryskova, Mireille. "Theology and Liberation in the Context of Czechoslovakia Today." 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, 177-82. Kampen, Netherlands: J. H. Kok, 1991.	Examines the recent history of Czechoslovakia and the implications for theology which liberates. Concludes: Theology, which is now beginning to develop freely in our country again, enjoys the environment it needs to develop, as such, a theology of the church which kill be the mediator of Christ's liberation to our nations, and in this sense to be a theology of liberation. If it is to be realized, then what we need, in many respects, is a liberation of theology. The conditions necessary for it are created by the fact that it is a theology developing in the situation of liberation.
Padilla, C. René. "Liberation Theology: An Appraisal." In Freedom and Discipleship, ed. Daniel S. Schipani, 34-50. New York: Orbis Books, 1989.	The task of defining and evaluating liberation theology is an impossible one. This is so not only because of the obvious limitations of a paper, but also because strictly speaking liberation theology does not exist. The term is useful in referring briefly to a wide variety of theologies sharing common characteristics, but the heterogeneity of theological positions associated with the term must not be overlooked. One possible approach to our subject would be to describe the emphasis that liberation theologies have in common. We have, however, preferred to concentrate on what may be regarded as the distinctive mark of all liberation theologies, namely, their understanding of theology as a reflection upon that which is done rather than merely believed. The agreement between the two authors, one an advocate and the other a critic of liberation theology, goes a long way to explain our own effort to view this theology from the perspective of its emphasis on praxis as the first theological reference point. We shall first endeavor to understand this "methodological approach" (Part I) and will then proceed to make a critical evaluation of it from our own perspective (Part II).
Padilla, C. René. "Liberation Theology (I)." Reformed Journal 33:6 (1983): 21-23.	Examines the tenets of liberation theology, making an effort to let liberation theologians speak for themselves on each point.
Padilla, C. René. "Liberation Theology (II)." Reformed Journal 33:6 (1983): 14-18.	Evaluates liberation theology from an evangelical view. Four points are emphasized: 1) Liberation theology rightly emphasizes the importance of obedience (praxis) for an understanding of truth, but is in danger of lapsing into mere pragmatism; 2) Liberation theology rightly emphasizes the importance of the historical situation but is in danger of succumbing to historical reductionism; 3) Liberation theology rightly emphasizes the importance of the social sciences but is in danger of becoming exclusively sociological; 4) Liberation theology rightly emphasizes the importance of recognizing the ideological conditioning of theology but is in danger of reducing the gospel to an ideology.
Parr, John. "Liberating Jesus: A Dialogue between South and North." In Christology in Dialogue, Robert F. Berkey and Sarah A. Edwards, eds. 340-67. Cleveland, Ohio: Pilgrim Press, 1993.	In tracing the main lines of liberation Christology, this chapter shows how its image of Jesus is the fruit of a conversation between South and North-Third World theologians and First World biblical scholarship-rooted in and nourished by the involvement of sections of the Latin American church in the liberation struggles of the past thirty years. Liberation Christology might be seen as plotted along three axes. First, it takes its bearings from the Jesus of the Gospels rather than the Christ of dogma. Second, the figure of the liberating Jesus is drawn in relation to the active faith of particular Christian communities and seeks to interpret the gospel of Jesus Christ for them. Third, liberation Christology is set against a South-North axis. We shall see how these three axes help to orientate the liberationists' picture of Jesus.
Pato, Luke Lungile. "Indigenisation and Liberation: A Challenge to Theology in the Southern African Context." Journal of Theology for Southern Africa 99 (November 1997): 40-46.	The contending major theological directions in African theology remain indigenization, which stresses Africa's religious and cultural realities, and liberation, with its emphasis on the political, social, and economic realities of the continent. The recent writings of some liberation-oriented theologians in Africa, notably Jean-Marc Ela and Engelbert Mveng, suggests that the tension between the two has not been resolved. Theology in Africa has yet to develop a meaningful marriage of indigenization and liberation: African theological reality cannot be viewed exclusively in African religious and cultural existence or indeed in political, social, or economic terms. This tension calls for further investigation not only with a view to resolving it but also because "Christianity in (southern) Africa is of global significance, and the directions it takes are of importance to Christians everywhere." This paper provides a brief historical background to the original debate with a view to highlighting the perspective that is emerging. Then it raises some challenges pertaining to the relevance of this debate for theology in the southern African context.
Pero, Albert. "Worship and Theology in the Black Context." In Theology and the Black Experience: The Lutheran Heritage Interpreted by African and African-American Theologians, ed. Albert Pero and Ambrose Moyo, 227-48. Minneapolis: Augsburg Publishing House, 1988.	Worship and theology are contextual, that is, they are shaped by the context within which they emerge. In America there are many factors that contribute to their contextuality; racial, ethnic, and sexual, to name a few. In this essay I will attempt to investigate and discover ways in which the Christian in a pluralistic society may come to affirm and participate in varied contextual forms of worship. Although the African-American experience with liberation theology will be the paradigm used, readers are encouraged to investigate the contextual arenas that are of primary interest to them.
Pettegrew, Larry D. "Liberation Theology and Hermeneutical Preunderstandings." Bibliotheca Sacra 148:591 (July-Sept. 1991): 274-287.	A brief response to the hermeneutical methodologies of liberation theology.
Phan, Peter C. "The Christ of Asia: An Essay on Jesus as the Eldest Son and Ancestor." Studia Missionalia 45 (1996): 25-46.	This essay intends to make a contribution to the ongoing Asian christological reflections by situating Christ within the context of the Confucian teaching on family relationships, especially on the role of the eldest son, and the Asian practice of veneration of ancestors. It will first describe Confucian family ethics and the practice of ancestor veneration as these have been practised in certain Asian countries, focusing on Vietnam in particular (the author's home country). Secondly, it will explore the possibility of viewing Christ as the eldest son and as an ancestor. Finally, it will raise the question whether this christology needs to be complemented by liberation christology, especially as this is presented by Asian feminist theologians. The burden of the essay is to argue for the portraiture of the Christ as the eldest son and an ancestor within the context of Vietnamese culture and religious traditions and in light of feminist liberation theology.
Philip, T. M. "What Do You Make of Indian Theology?" Currents in Theology and Mission 10 (1983): 78-86.	Contextuality involves the continuing transformation of every society and every human life by the gospel. Indian philosophy speaks of three roads for attaining liberation, and now contemporary Christian theologians pursue these ways of knowledge, devotion, and action. Indian researchers have discovered that the encounter between the true God and the human family is previous to the presence and words of the missionary. The author reviews the work of Brahmabandhab Upadhyaya, Sadhu Sunder Singh, and P. D. Devanandan.
Pobee, John S. "Theology in the Context of Globalization." Ministerial Formation 79 (1997): 18-26.	The title of this piece is part of the theme EATWOT has chosen to be focus of its work until the next global gathering of EATWOT in 2001. The fuller title is "Struggle for the Fulness of Life: Theology ..". Of course fulness of life in a continent beset by poverty, marginalisation, brutal injustices etc. cannot but be concerned with how to put body and soul together in everyday living; it cannot but be concerned with systematic factors - whether sociological or economic etc. - which in diverse ways contribute towards people's unpleasant and unfortunate circumstances or other wise. But the theme also makes a claim that theology, the God-word or the science of religion, has something to do with fulness of life, either by being a factor in the denial or diminishing of life in its abundance or in fostering and enhancing life. As one looks at Africa today, the issues are stability, development and democratization.' If the God-word is to be able to make sustainable and viable contribution to Africa's well-being, theology will have to engage these issues.
Puloka, Mohenoa. "An Attempt at Contextualizing Theology for the Tongan Church." In South Pacific Theology: Papers from the Consultation on Pacific Theology Papua New Guinea, January 1986, ed. Evangelical Consultation on Pacific Theology, 82-100. Oxford: Regnum Books, 1987	The basic assumption of this paper is that since the Tongan context is predominantly rural, the Tongan Church must acknowledge that its ministry must always consist in the continuous interaction between the Gospel and the struggles and aspirations of the rural community. In order to carry out a holistic ministry within a context that is totally affected by rapid and radical social changes, the Tongan Church must as a top priority develop and implement an applicable theological methodology. The theological task of the Church is precisely to rediscover the very reason for its existence and the true meaning of the Gospel. The liberation movement in Tonga (which has yet to be started) is a theological task in the truest meaning of the term. The family, more than anything else, is the strongest institution in Tongan society. The Church in Tonga is a family church, in which the Church is sustained and protected by family units and their cultural influence. This is the reality of the secular base of the visible Church. Therefore, the theological task compels the Church to address itself to the entirety of the problem--that is the cultural, social, political, economic, and religious contexts in which it finds itself
Quiroz, Pedro Arana. "A Critique of Latin American Theology." Theological Fraternity Bulletin (1982:1/2): 1-16.	It is necessary to emphasize that our appraisal does not claim to be a complete one, neither a profound one. However it is an attempt to bring into focus what we consider the most important theological trends and Latin American problematic factors in order to have a theological reflection of our own. We recognize that different influences enter into the picture--historical; religious; cultural; economic; ideological; and so on. It is the interweaving of these influences that results in our situation. To take only one of these or other factors and give an interpretation of the complete situation is quite obviously wrong. Sections of the analysis include: 1) the Latin American situation; 2) the indo-latinamerican theological spectrum; 3) critical reflection; 4) the theologies of liberation: a Latin American evaluation; 5) toward an evangelical evaluation of the theologies of liberation; and 6) toward a position that is biblical, evangelical and contemporary.
Richard, Pablo. "Liberation Theology: A Difficult but Possible Future." In The Future of Liberation Theology: Essays in Honor of Gustavo Gutierrez, ed. Marc H. Ellis and Otto Maduro, 502-10. Maryknoll, NY: Orbis Books, 1989.	In this article I shall try to develop, very briefly, the seven fields in which I think liberation theology has been most fruitful and in which I think it will find its strength in the future. I shall try to answer the fundamental question: Where does our strength lie? If we know where our strength really is, then we know where we should grow and where we should concentrate our work and hope. They are 1) spirituality; 2) popular religious awareness; 3) economics; 4) ecclesial base communities; 5) biblical hermeneutics; 6) the Third World; and 7) liberation theology as 'professional' theology.
Roberts, J. Deotis. "A Black Theologian in Mexico." Journal of Religious Thought 37 (1980): 15-22.	This brief account of a visit to Mexico City provides insight into the fruitful conversation generated by two types of liberation programs. The Latin American theologians have poverty as their target oppression, while black theologians isolate racism. The two oppressions often meet and re-enforce each other. It is, however, important that each group of theologians pinpoint and contextualize their programs. This accounts for the powerful exchange of ideas and experiences in the conversation reported. The account confirms the author's contention that the more the Gospel of Liberation addresses the hurts of his people, the more he is freed up to empathize with the pain of others and join them in their appropriation of the same gospel.
Roberts, J. Deotis and Herzog, Frederick. "Contextualization of Theology in the New South." Journal of Religious Thought 36 (1979): 54-60.	At the 1976 American Academy of Religion meeting in St. Louis there was initial agreement that we would try to do a piece together on our theological efforts in the South, finally sharing them with the AAR Liberation Theology Group. By January 1977 we decided to proceed in tried and tested Southern "round robin" style. The actual correspondence took place from January 31 through May 25, 1977, resulting in nineteen single-spaced pages of text. Dr. Roberts coordinated the black experience, and Dr. Herzog was responsible for the white--as represented by these letters. We agreed that the final paper should be brief enough to be manageable in the AAR discussion group. By August 15 the black section was circulated; by September 15 the white. This represents the edited version contributed to by the whole group.
Roberts, J. Deotis. "Contextual Theology: Liberation and Indigenization." Christian Century 93 (1976): 64-68.	In this time of World History, theology must move from the particular to the universal. In this era of liberation from oppression no "universal" may be imposed upon a people without their creative response. This means that Christian theology must arise out of the varied experiences of peoples around the world. Christ is the Center of the Christian faith and must remain so, but God's revelation is also manifest in the whole creation and in all of history. Even though God's saving revelation may be encountered through our culture, he is not captive of any culture. What we need now is a theology of human liberation for each and all.
Roberts, J. Deotis. "Liberation Theologies: A Critical Essay." Journal of the Interdenominational Theological Center 9 (1981): 85-89.	We have attempted to describe the situation that has given rise to liberation theologies--the network of oppressions and the new political consciousness. Then, we explored the contexts in which these theologies are emerging--class, sex, race, as well as traditional religions /cultures of the Third World. And, finally we discussed methodology. We have suggested an open dialogue with Third World theologians in which Western theologians would be good listeners and learners. This last suggestion will be most difficult for Western theologians who have been the makers and transplanters of theological systems. But it is most. important that this path be pursued--it appears to be the best way forward.
Roberts, W. Dayton. "Liberation Theologies: Looking at Poverty from the Underside." Evangelical Review of Theology 10 (1986): 110-114.	Overviews liberation theologies from an evangelical perspective, listing characteristics (sharing a prior commitment to the poor; espousing a new exegesis or even a new hermeneutic; doing theology in a sociological context) and concerns (politicization, Pelagianism, moral influence theory of the atonement, substitutes for spirituality, confused values, loss of the Holy Spirit in the method, and misunderstanding of Scripture). Concludes: In our search for a social theology to clarify the mission of the church, it is appropriate, as Samuel Escobar has pointed out, that we find in the theologies of liberation an important challenge and stimulus to our evangelical faith, but never a viable alternative to it.
Russell, Anthony J. "Theology in Context and "The Right to Think" in Three Contemporary Theologians: Gutierrez, Dussel and Boff." Pacifica 2 (1989): 282-322.	All theology is rooted in context. European-North Atlantic theology has long dominated the mediation of theological discourse, and imposed implicit controls on the agent, locus and methodology of theology. The churches of the "periphery" are now seeking to establish the importance of their own context in doing theology, and are evaluating the validity of the hegemony of the theology of the " center." Liberation theology, in particular, regarded as a "neo-orthodoxy", is developing what could be called a contextualised orthodoxy. What is the role, status and function of contextualised orthodoxy?
Rutschman, Laverne A. "Anabaptism and Liberation Theology." In Freedom and Discipleship, ed. Daniel S. Schipani, 51-65. New York: Orbis Books, 1989.	In order to study areas of interaction between Latin American liberation theology and radical Anabaptism, common concerns and interpretations as well as disagreements, it will be necessary to consider briefly certain characteristics of liberation thought. The bulk of this chapter is be devoted to a study of the interaction between liberation theology and Anabaptism in four areas: the source and nature of authority, the identification and role of the people of God in the liberation struggle, the place of Christology in Christian thought and action, and the question of final goals or eschatology.
Rutschman, Laverne A. "Latin American Liberation Theology from an Anabaptist Perspective." Mission Focus 9:2 (June 1981): 21-26.	In this paper the author looks briefly at three frames of reference that help us to understand Liberation Theology as it is being done in Latin America and enable us to assess its impact upon missions as well as to identify areas of interaction between it and the Anabaptist tradition. These include the relation between ideology and faith as understood in Latin American Liberation Theology, the relation between religion and society in the same context, and the hermeneutical circle as described by Juan Luis Segundo.
Sano, Roy I. "Ethnic Liberation Theology: Neo-Orthodoxy Reshaped--or Replaced?" In Mission Trends No. 4: Liberation Theologies in North America and Europe, ed. Gerald Anderson and Thomas F. Stransky, 247-58. Grand Rapids: Eerdmans, 1979.	Sano, provides a study in practical hermeneutics. He explains why Asian Americans and other ethnic minorities try "to make better sense of our experiences" by identifying with the ethnic particularism in the story of Esther, rather than the cultural assimilation in the story of Ruth. Ethnic theologies of liberation also find in Scripture that the apocalyptic writers are more helpful to their cause than the prophets. Finally, Sano contends that "ethnic theologies of liberation place a priority on liberation rather than reconciliation. Theologically speaking, this means redemption comes before reconciliation." These emphases demonstrate "what has become outdated in neo-orthodoxy," and how ethnic theologies of liberation are moving beyond it. His essay is reprinted from the November 10, 1975 issue of Christianity and Crisis.
Savage, Peter F. "The 'Doing of Theology' in a Latin American Context." TSF Bulletin 5:4 (1982): 2-8.	Key issues in Latin America which evangelical theologians face include: 1) developing a hermeneutical approach and posture in the 20th century, 2) God, his Kingdom, and History; 3) the poor as sociological fact or hermeneutical key? 4) sin as an outdated concept or personal as well as structural; 5) liberation as salvation from what and to what? 6) the new humanity in Christ Jesus; 7) Who is Jesus; 8) the nature of the Church; 9) the church and the state; and 10) the global village.
Scheffler, E. H. "‘Reading Luke from the Perspective of Liberation Theology." In Text and Interpretation, ed. P. H. Hartin and J. H. Petzer, 281-98. 1991	What I intend in this article may perhaps be some attempt to contribute to an honest process of liberation. It is not my intention to assert that one has to listen to the Gospel according to Luke in a fundamentalistic way in order to get the `true biblical' way of doing liberation theology. My intention is rather to attempt to let the Gospel of Luke dialogue with liberation theology. Being one of Early Christianity's most comprehensive documents (even when the Acts of the Apostles is also taken into consideration--cf. Cassidy 1987), and having indeed a deep concern for the concept of liberation, it is my belief that such an interest and dialogue with Luke's Gospel can contribute to the refining of insights within liberation theology and the practice of liberation in a more liberative way. In what follows I shall first of all attempt to give a short introduction to liberation theology (par. 2), before turning to my own reflections of the topic of Luke and liberation (par. 3).
Segundo, Juan Luis. "The Shift within Latin American Theology." Journal of Theology for Southern Africa 52 (September 1985): 17-29.	Presents an important shift which, after the middle or even the early seventies, has clearly divided Latin American theologians and, more generally speaking and taking account of the receptivity and creativity of lay people, has changed the way of doing a liberative theology in our continent. I will speak then of at least two theologies of liberation, coexisting now in Latin America. And, given the fact that they did not appear simultaneously, I will try to give you a historical account of their respective causes, the context of their appearance, their aims, their methods and their results. In so doing, it is my hope that this historical view may help to avoid a superficial view of what is happening in Latin America, as well as global misconceptions about the development and different viewpoints during these twenty years of theology in our continent.
Sider, Ronald J. "Mennonites and the Poor: Toward an Anabaptist Theology of Liberation." In Freedom and Discipleship, ed. Daniel S. Schipani, 85-100. New York: Orbis Books, 1989.	A serious dialogue between Anabaptism and liberation theology must focus major attention on at least two crucial areas: the question of violence, and the question of God's attitude toward the poor. This essay treats only the second. On the question of God's and therefore the church's attitude toward the poor, Anabaptism and liberation theology pose an important question for each other. Liberation theology rightly wants to know if the wealthy Mennonite church in North America and Western Europe has any intention of living what the Bible teaches about the poor. And Mennonites want to ask whether liberation theologians are willing to let the Bible, rather than Karl Marx, provide the decisive definition of the proper Christian attitude toward the oppressed. This dialogue between Mennonites and liberation theologians will also be significant for pressing internal debate within the Mennonite church in North America. Some more conservative folk fear that the Mennonite social activists are developing an unbiblical agenda for the church. They fear secular thought, perhaps even Marxist analysis, is becoming dominant in activist Mennonite circles. These conservative questioners want to know whether the Scriptures are really still the norm for those who talk loudly about justice for the poor.
Sobrino, Jon. "Jesus, Theology, and Good News." In The Future of Liberation Theology: Essays in Honor of Gustavo Gutierrez, ed. Marc H. Ellis and Otto Maduro, 189-202. Maryknoll, NY: Orbis Books, 1989.	Many subjects would be appropriate for a book in honor of Gustavo Gutierrez, himself and his theology, because this Peruvian theologian has brought depth and inspiration to so many themes. In this article I offer some brief reflections on one particular subject: Christianity's essential reality as eu-aggelion (gospel, good news) and the consequences this has for theology. I have chosen this subject because--apart from its intrinsic importance--it figures largely in liberation theology. Liberation theology stresses the good news in what it says and its own work has a euaggelion or gospel mode, as well as a historical, practical, and prophetic mode. To all this Gustavo Gutierrez has made a powerful contribution. In this article I concentrate on analyzing the relationships between theology and good news in two of its aspects: the precise presentation of Christ as good news and the gospel mode of theology. Both aspects are dialectically related because a proper understanding and presentation of Christ as good news will tend to give theological work a more evangelical mode or style. And vice versa, if theology does its work in an evangelical way, it will tend to bring out the reality of Christ as good news. I begin with the second point because here I see the ultimate theologal horizon that allows a radical treatment of the eu-aggelion in theology.
Sobrino, Jon. "Theology in a Suffering World: Theology as Intellectus Amoris." In Pluralism and Oppression: Theology in World Perspective. ed. Paul F. Knitter, 153-78. Lanham, MD: University Press of America, 1991.	In what follows I would like to present a specific theology, the theology of liberation, as a theology historically necessary in a suffering world and systematically adequate for giving an account of Christian faith in a suffering world. As is known, liberation theology understands itself specifically as a theology of praxis--a praxis of eliminating unjust suffering from the world. Consequently, I wish to formally define liberation theology within the great theological tradition as intellectus amoris. As such, it integrates and retrieves--but in a more radical way--what is contained in theology understood as intellectus fidei and intellectus spei. But before taking up these expressly theological considerations, some preliminary reflections are necessary in order to situate the theology of liberation in the larger theme of theology in a suffering world.
Sontag, Frederick. "Political Violence and Liberation Theology." Journal of the Evangelical Theological Society 33:1 (March 1990): 85-94.	Where liberation theology is concerned, perhaps no issue has been more controversial than its relation to violence. When it comes to Marxism/Leninism there is no question of its dependence on the use of violence, so that this question plagues all liberation theories. On the one hand, the ties that bind humans in bondage may be so strong that violence is needed to release us. On the other hand, it is well known that violence often breeds its own downfall and that terror, more often than peace, results.
Stam, Juan. "The Hermeneutics of Liberation Theology." Bangalore Theological Forum 11:2 (1979): 122-41.	Explains Latin American liberation theology to an Indian audience. Orientation: In Liberation Theology, the task of hermeneutics is to serve Christian obedience in the midst of the concrete historical reality of Latin America. The 'hermeneutic problem' is thus shifted from the theoretical or cognitive level to the historical level of action and mission. As such, hermeneutics becomes fundamentally a dialogue between the biblical text and the text of present day socio-political reality within the Latin American historical process. Concludes: Hermeneutics must be our constant effort to clarify afresh the meaning of Christian presence and witness, faithful both to the biblical paradigms and to our contemporary reality, in the search for concrete, radical, effective obedience both individually and corporately. This, within the specific realities of today's turbulent Latin America, is the task which Liberation Theology has undertaken.
Strain, Charles R. "Ideology and Alienation: Theses on the Interpretation and Evaluation of Theologies of Liberation." Journal of the American Academy of Religion 45 (1977): 473-490.
Suh, David Kwang-Sun. In Asian Christian Spirituality: Reclaiming Traditions, ed. Virginia Fabella, Peter K. H. Lee, and David Kwang-Sun Suh, 31-36. Maryknoll, NY: Orbis Books, 1992.
Swartley, Willard M. "Liberation Theology, Anabaptist Pacifism and Munsterie Violence: Hermeneutical Comparisons and Evaluation." In Freedom and Discipleship, ed. Daniel S. Schipani, 66-75. New York: Orbis Books, 1989.	The aim of this chapter is to challenge the pacifist tradition with the hermeneutical contributions of liberation theology and to similarly challenge liberation theology with the hermeneutical contributions of the Anabaptist pacifist tradition. An additional goal is to show two forms of hermeneutic within sixteenth-century Anabaptism, thus providing a third hermeneutical perspective which, while not to be espoused, might stimulate a better understanding of the two main alternatives under comparison in this essay. I shall thus summarize and analyze the similarities and differences among the three historical forces denoted in the title of this article.
Tamez, Elsa. "Women's Rereading of the Bible." In With Passion and Compassion: Third World Women Doing Theology: Reflections from the Women's Commission of the Ecumenical Association of Third World Theologians, ed. Virginia Fabella and Mercy Amba Oduyoye, 173-80. Maryknoll, NY: Orbis Books, 1988.	In conclusion, the "gaining distance" from and "coming closer" to the Bible, the retrieval of liberation keys from the perspective of the poor, and a feminist consciousness are three basic skills indispensable to reading the Bible from a Latin American woman's perspective. We are just taking the first steps. We are rediscovering new duties that will benefit Latin American women, and we are yearning to learn more. Consequently, this meeting in Mexico attended by Third World women from Asia and Africa, women who share concerns and hopes similar to ours, is for us an event of immeasurable value.
Teruo, Kuribayashi. "Recovering Jesus for Outcasts in Japan: From a Theology of the Crown of Thorns." The Japan Christian Quarterly 58 (1992): 19-32.	The basic theme of this paper is the suffering and liberation of outcasts in Japan. the natural outgrowth of my belief that our theological task in contemporary Japan is to reflect critically on the liberating activity of God in the midst of oppression, taking as our focus the concrete socio-historical context of Japan's three million outcasts, the Burakumin. This paper, therefore, seeks to analyze the suffering and pain historically experienced by the Burakumin and to discuss their situation as it relates to the biblical theme of liberation. The sole purpose of such theological reflection is to articulate the meaning of God's redemptive work in the anguished communities of Japan, thus giving the Japanese outcasts to, understand that their striving for freedom is not only consistent with their legitimate desires and expectations as human beings but also is itself the central theme of Christian faith.
Thomas, V. P. "The Indian Christian Theology and its Identity." Religion and Society (Bangalore) 25 (1978): 26-33.	Indian Christian theology is in its infancy, but it is moving forward. Self-identity in theology is achieved when theology becomes one's own, rooted firmly in one's own cultural background. It should begin with questions asked by Indian people in their religious, philosophical, and socio-political context. Contextuality is the mark of a living theology. For the furtherance of this movement: 1) teachers in theological institutions should develop an Indian perspective in teaching; 2) the method of dialogue with Indian religions and religious leaders should be fostered. Theological teachers should take time for independent reflection on Christian faith and experience keeping in mind: a) The Indian religious and cultural context, and b) the socio-political struggles of the Indian people and their hopes for liberation.
Tlhagale, Buti. "Towards a Black Theology of Labour." In Resistance and Hope: South African Essays in Honour of Beyers Naude, ed. Charles Villa-Vicencio and John W. De Gruchy, 126-34. Grand Rapids: Eerdmans, 1985.	Black theology is a direct, aggressive response to a situation where blacks experience alienation at political, economic and cultural levels. The symbolic value of the word 'black' is that it captures the broken existence of black people, summons them collectively to burst the chains of oppression and engage themselves creatively in the construction of a new society. Black theology is aimed at the liberation of the black people and hopefully that of whites as well. Whereas the term 'contextual theology' remains an evasive expression in so far as it accommodates the self-justification of the oppressing group, 'black' in black theology underlines the unique experience of the underdog. Black theology is a radical, purposeful deviation from Western theology. It is suspicious of a Christian tradition that accepts uncritically the economic and political institutions of the day. It resists the 'ossification' of Christian values couched in the idiom of the dominant group. If black theology is to talk meaningfully about Christian symbols, and how they affect the socio-economic conditions of the black people, it will have to grapple with the fundamental contradictions within present society. The starting-point of this paper is the laboring black people.
Torres, Sergio and Eagleson, John, eds. Theology in the Americas. Maryknoll, NY: Orbis Books, 1976.
van der Hoff, F. "Latin American Liberation Theology." In Missiology: An Ecumenical Introduction: Texts and Contexts of Global Christianity, ed. A. Camps, L. A. Hoedemaker, M. R. Spindler, and F.J. Verstraelen, 354-58. Grand Rapids: Eerdmans, 1995.	Synopsis of Liberation theology in Latin America, noting the fundamental difficulty of undertaking such a synopsis. Sketches several basic themes and the basic approach to doing liberation theology. Notes three theological periods in Latin America: The first creative moment was the movement of prophetic theology that began when the conquest of the continent began. The cry of oppressed and mistreated people, heard by Dominican monks, was made the subject of theological reflection. The second era of theological creativity occurred in the period of national emancipation from European political domination. This tended to be a theology of political liberation. The third period began with the crisis of the developmentalist model in the 1950s and 1960s. It is a theology in which the central focus is more explicitly that of liberation and in tone and thrust is even set forth as such.
Van Nieuwenhove, Jacques and Goldewijk, Berma Klein. "Popular Religion, Liberation, and Contextual Theology: Exploring Some Questions." 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, 1-12. Kampen, Netherlands: J. H. Kok, 1991.	We have made observations and asked questions here concerning the need for a) an intercontextual dialogue on popular religion which exposes its socio-political and cultural identity and functions; b) an instrument of analysis that will permit anti-racist, anti-sexist and class options; c) an interpretation of changes in practices and forms of consciousness of the subject of popular religion, thus gaining a deeper insight into modifications in the symbolic universes. A theological approach to popular religion, however, also presupposes specific criteria and critical contextual hermeneutics which, in turn, call for inter-disciplinary cooperation. For the time being, however, the theological interpretation of popular religion remains a controversial issue, even within the EATWOT dialogue. In the following paragraphs we shall limit ourselves merely to some observations concerning the question of how contextual theologies are dealing with popular religion.
Van Nieuwenhove, Jacques and Goldewijk, Berma Klein. "The Implications of Popular Religions for Liberative Contextual Theologies." 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, 210-27. Kampen, Netherlands: J. H. Kok, 1991.	In this final contribution we shall limit ourselves to some fundamental observations and statements which really were the subject of discussion in the plenary sessions of the meeting. It is our intention to present them and to reflect on them in the light of the problems we were exploring in our introduction paper, taking into account some of the interventions published in this book. First we shall deal with questions concerning the definition of, and scientific approaches to, popular religion, including questions related to monotheism and 'paganism'. Secondly, we shall reflect on some questions related to the liberative potential of popular religion, including the problem of the politicization and instrumentalization of this religion, especially when a marxist approach to religion is followed. Finally, we shall focus on questions contextual theologies and churches face when confronted with popular religions. The central problem here remains the question of what resources popular religion offers to liberation and contextual theology and how contextual theology relates to liberation processes. The focus relies on method and contents of analysis.
Verstraelen-Gilhuis, G. M. "Church Conflict and Black Theology in South Africa." In Missiology: An Ecumenical Introduction: Texts and Contexts of Global Christianity, ed. A. Camps, L. A. Hoedemaker, M. R. Spindler, and F.J. Verstraelen, 281-305. Grand Rapids: Eerdmans, 1995.	Following a few historical notes on the development of political and ecclesiastical relationships, this chapter will address "the struggle for a confessing and prophetic church" and the rise and significance of black theology in this context.
Villa-Vicencio, Charles. "Liberation Theology." In Doing Theology in Context: South African Perspectives, ed. John W. de Gruchy and Charles Villa-Vicencio, 184-96. Maryknoll, NY: Orbis Books, 1994.	Survey of Latin American liberation theology from the African context and perspective. Discusses the origin, a description of it as a new way of doing theology, the critical reflection on praxis, and key themes in liberation theology (liberation as integral to salvation, Jesus and liberation, the church and its mission, a spirituality for liberation, and black and feminist critiques).
Volf, Miroslav. "Doing and Interpreting: An Examination of the Relationship between Theory and Practice in Latin American Liberation Theology." Themelios 8:3 (April 1983): 11-19.	In the first part of my paper I will discuss the philosophical background of liberation theologians' understanding of the relation between theory and practice. I will concentrate here on Karl Marx, whose name recurs often in the publications of liberation theologians. This background will set the stage for the second part of my paper in which I will discuss the adoption and theological adaptation in liberation theology of Karl Marx's understanding of the relation between theory and practice. In the third and last part I will attempt to give a critical assessment of the important hermeneutical- methodological suggestion offered by liberation theologians. Before starting the analysis I would like to make two comments. Liberation theology intends to be a contextualized theology. Thus it is, as some liberation theologians like to remind Europeans, difficult even to understand it from outside, let alone to evaluate it critically. Yet, the Latin American situation provides not so much the content but the occasion for the liberation theologians' understanding of the relation between theory and practice. The content is quite European. I hope also that my decision to treat liberation theology more or less as a unit will not do too great an injustice to the often overlooked diversity that exists among liberation theologians.
Wells, Harold. "Segundo's Hermeneutical Circle." Journal of Theology for Southern Africa 34 (March 1981): 25-31.	Explains and critiques the hermeneutical circle as explained by Segundo in The Liberation of Theology.
Wermter, Oscar. "Zimbabwean Art in Christian Symbolism." AFER 31 (1989): 161-67.	Advocates the development of Christian art in Zimbabwe, noting the ways in which the development of contemporary African art of Christian subjects has been inhibited by the tradition of the missionaries as well as by the indigenous population's perceptions of what Jesus should look like. Concludes: Our highly competitive educational system puts all the emphasis on absorbing information and reproducing it, according to set patterns; it does not encourage creativity. We need to correct this onesidedness, Church schools would render a service to art in Zimbabwe, if they could encourage artistically gifted students. Creativity is a gift of the Creator, who is beyond our imagination, and yet is the origin of all our images. Art, even if the subject is not explicitly religious, re-creates creation, and denounces the destruction of creation. The church has often been a patron of the arts. May religion and art meet once again, here in Zimbabwe.
Whitelaw, David P. "A Theology of Anguish." Theologia Evangelica 15 (1982): 38-48.	Traditional and liberation theologies confront one another in South Africa, as in other parts of the world. The inability of either to exercise a healthy self-criticism may disqualify it from being a theology of the cross, that is, a theology of anguish, as Lincoln's has been described.
Williams, Lewin. "What, Why, and Wherefore of Caribbean Theology." Caribbean Journal of Religious Studies 12:1 (April 1991): 29-40.	Reflection on the questions as to why liberational thinking is not reflected in the common Christians across the Caribbean. Is it necessary? If so, is not yet perceived as necessary? If so, how can that perception be created?
Wilmore, Gayraud. "Black Theology: Its Significance for Christian Mission Today." International Review of Mission 63:250 (April 1974): 211-31.	Defines and explains issues in Black Theology, especially the need for its focus on liberation themes: It is a basically polemical theology, because the main stream of theology in Europe and North America has not been about liberation, but about personal salvation and the rationalization of oppression. Concludes that Black Theology helps the whole church to unbind the churches of the Third World from their acquiescence to white theologies of domination. It helps to unfreeze the material and spiritual resources of the world Christian church for service wherever people languish under the oppression of the proud and affluent Western Christian civilization which has largely failed to bring health and healing to parts of the world that have lain in misery and deprivation much too long.
Wilmore, Gayraud S. "The New Context of Black Theology in the United States." In Mission Trends No. 4: Liberation Theologies in North America and Europe, ed. Gerald Anderson and Thomas F. Stransky, 113-122. Grand Rapids: Eerdmans, 1979.	While still concerned with racist oppression, Gayraud S. Wilmore observes that recent statements and activities of black theologians "seem to point in the direction of a less exclusive introspective obsession with the American race problem than was characteristic of the earliest development of Black Theology. The black-white dichotomy shows signs of breaking up, yielding to a widening perspective on human oppression which recognizes the importance of the class and cultural analyses of other theologians-especially the Latin Americans." "Black Theology today makes room in its formulations for an understanding of liberation that includes the contributions of Native American, Hispanic, Asian, and white brothers and sisters in struggle for the humanity made possible for all by the cross of Christ." Wilmore believes that ethnic theologies "open the way for American churches to better understand indigenous theologies in the Third World and make an important contribution to the internationalization of the mission of American Christianity."
Wittenberg, G. H. "Contextual versus Historicist Hermeneutics with Special Reference to Exodus 1-14." In The Relevance of Theology for the 1990s, ed. J. Mouton and Bernard C. Lategan, Pretoria: Human Sciences Research Council, 1994.	Drawing on Thomas Kuhn's concept of a "paradigm shift" theologians have claimed that an important paradigm shift is presently taking place from Western theology to Third World liberation theologies. Can this paradigm shift also be seen in the realm of Biblical Studies? Wittenberg argues that the paradigm shift in Biblical Studies is characterized by two different methodologies which can be termed historicist and contextual biblical exegesis respectively. He then explores historicist hermeneutics with special reference to the Exodus-interpretation of the three Old Testament scholars Hyatt, Noth, and Fohrer. Their dominant interest is shown to be the historical basis of the Exodus narrative, the main interlocutor being the critical modern person influenced by the Enlightenment. In liberation theology the interlocutor is the poor and oppressed. This occasions a shift away from the historicist position. The focus is on context, not only the present-day context, but equally the context in which the Exodus narrative was reactualized in Israel's long history of suffering under oppressive regimes. This occasions new scholarly questions and gives new insights into the meaning and significance of the Exodus narrative.
Woudstra, Marten H. "A Critique of Liberation Theology by a Cross-Culturalized Calvinist." Journal of the Evangelical Theological Society 23:1 (March 1980): 3-12.	The job, therefore, that we as evangelicals have to do--and this applies also to our evaluation of the various types of liberation theology--is to struggle hard with the question of how to interpret the Word of God. The true test of the liberation movement is not whether this movement agrees with one's personal background and inclinations or whether it conforms to the doctrinal tenets he or she has learned from childhood. The real test lies in its conformity to the Word of God rightly understood. This is why the hermeneutical question continues to be of primary importance, and is the focus of this article.
Yoder, John H. "Withdrawal and Diaspora: The Two Faces of Liberation." In Freedom and Discipleship, ed. Daniel S. Schipani, 76-84. New York: Orbis Books, 1989.	In summary, the seriousness with which we should take the centrality of Exodus in the Hebrew Canon forbids our distilling from it a timeless idea of liberation that we would then use to ratify all kinds of liberation projects in all places and forms. God does not merely "act in history." God acts in history in particular ways. It would be a denial of the history to separate an abstract project label like liberation from the specific meaning of the liberation God has brought. The form of liberation in the biblical witness is not the guerrilla campaign against an oppressor culminating in his assassination and military defeat, but the creation of a confessing community, that is viable without or against the force of the state and that, does not glorify that power structure even by the effort to topple. it. The content of liberation in the biblical witness is not the "nation-state" brotherhood engineered after the takeover but the covenantal peoplehood already-existing because God has given it, and sure of its future because of the Name ("identity") of God, not because of trust in the success of a coming campaign. The means of liberation in the biblical witness is not prudentially justified, tactically guided violence, but "mighty Acts," which may come through the destruction at the Red Sea-but may also come when the king is moved to be gracious to Esther, or to Daniel, or to Nehemiah. The atmosphere of liberation is not compulsive management of events, not calculation of effects in proportion to effort, but wonderment and praise, doxology.