Remembering the Assassination Who was Oscar Romero?
Juan Luis Segundo was not invited to the conference, but met with others near the conference and wrote immediate responses to what was being said. Liberation Theology had come under attack for not being a theology at all.
At times it was compared to Marxism. It had been said that it was an ideology masquerading as theology. Younger Christians at the time were seeking an ideology and not finding it in the Christian faith.
Segundo responds to this climate by addressing these words and their meaning and how a Biblical perspective can be applied to the political world. Main thesis[ edit ] A primary reality to which Juan Luis Segundo responds is the fact that liberation theology, like any theological movement in its developmental stages, performs theological work in traditional ways: Segundo explains that liberation theology performed its theologizing while "feeling a responsibility towards both the problems of real life and the canons of worldwide theology".
In other words, Segundo sees a need for a critical evaluation of theological methodology and seeks to aggressively attack all the inconsistencies and contradictions that fill the myriad sociological and theological understandings of the world.
Segundo is primarily concerned with the liberation of the theological process, and notices a problem with the way theology is done that constricts liberation theology from flourishing in Latin America.
The Hermeneutic Circle[ edit ] Segundo seeks to combine the disciplines that open up the past with the disciplines that help to explain the present. To do this, he first lays out a " hermeneutic circle ". Application of our ideological suspicion to the whole ideological superstructure in general and to theology in particular.
A new way of experiencing theological reality that leads us to exegetical suspicion, that is, to the suspicion that the prevailing interpretation of the Bible has not taken important pieces of data into account. That we can end up with a new way of interpreting the Bible with the new elements at our disposal.
At first, Segundo is in search of an estimation of reality that completes this hermeneutic circle; he evaluates the work of Harvey Cox The Secular CityKarl Marx 's view of religion, Max Weber on the Protestant ethicand James Hal Cone A Black Theology of Liberation in order to demonstrate the hermeneutic circle and point out how it is that these thinkers either completed or did not complete various stages.
Primarily, however, Segundo wishes to apply this hermeneutic to the situation of Latin American theology. This is the situation he subjects to the hermeneutic circle in this book. First, he explains the situation of liberation theology in Latin America and gives the reasons why this reality leads him to question the ideologies present for understanding this situation.
Second, he applies his suspicion to the ideological structure for understanding why liberation theology must be in this situation.
He initiates an aggressive attack on sociology, politics, and ideologies perpetuated by the Church regarding these dynamics. Third, he arrives at a plethora of logical conclusions, new insights, and provocative questions all of which inspire new directions, alternative suggestions for, and aggressive challenges to status quo theologies and assumptions.
As a result, he questions traditional exegesis and explores different interpretations of scripture regarding liberation. Fourth, he arrives at a new way of interpreting Scripture and the Christian tradition. This new hermeneutic is primarily concerned with liberation of the theological process, and interprets Scripture in new light.
With Marx, he runs into some difficulty in that Marx did not define some of his terms well, such as historical materialism. This interrupts the hermeneutic circle.
Marx is not interested in trying to find if a new interpretation of Christianity favoring the class strugglecan be found. Sociology[ edit ] Having established how to go about applying theology, Segundo then sets himself to apply this analysis to the historical moment for Latin America.
In his review of the current context, he notes that the average Christian is bonded to God through an unchanging liturgical calendar with Sunday services and sacraments.
This seems in conflict with a Church that has ongoing ceremonies for people to receive grace. This retreat imposed difficulties for analyzing the relation of religious mechanisms and how they relate to cultural adaptations.
The shift from the unconscious level to the conscious for example has significant consequences. It is the unconscious belief in their own ideology that allows the ruling class to justify its domination. Sociological investigations were only asking respondents to reflect on their perceptions at a conscious level.
This is the realm of professionals who are experts at making decisions without scientific proof for support. He has some reservations about this, but sums up the relationship of religion and politics with three points. The relationship of religion and politics:Liberation theology is a synthesis of Christian theology and Marxist socio-economic analyses that emphasizes social concern for the poor and the political liberation for oppressed peoples.
In the s and the s, liberation theology was the political praxis of Latin American theologians. Liberation Theology emerges out of life experience, with a particular concern for the gap between the current situation of poverty and the message of the Gospel. It then reflects upon the nature of God and the reality of sin, with an emphasis on the meaning of salvation from sin and death.
An Ecological Theology of Liberation: Gustavo Gutiérrez’s Concept of “Integral Liberation” Reinterpreted in View of the Yahwist, the New Jerusalem, and the Human Ecology of Alf Hornborg Director: J. Matthew Ashley. Ciraulo, Jonathan Martin The Eucharistic Theology of Hans Urs von Balthasar Director: Cyril O'Regan.
“The greatest works of liberation theology are not written, they’re lived in people such as Archbishop Oscar Romero of El Salvador,” says Michael Lee, a theology professor at Fordham University. liberation theology. 1 The father of liberation theology, Gustavo Gutiérrez (), a Peruvian Catholic priest, asserts that this theology is a truly revolutionary one because, 1 Alfred T. Hennelly, “Theological Method: The Southern Exposure,” Theological Studies 38, no. liberation theology. 1 The father of liberation theology, Gustavo Gutiérrez (), a Peruvian Catholic priest, asserts that this theology is a truly revolutionary one because, 1 Alfred T. Hennelly, “Theological Method: The Southern Exposure,” Theological Studies 38, no.
DeLorenzo, Leonard J. liberation theology. 1 The father of liberation theology, Gustavo Gutiérrez (), a Peruvian Catholic priest, asserts that this theology is a truly revolutionary one because, 1 Alfred T. Hennelly, “Theological Method: The Southern Exposure,” Theological Studies 38, no. The Theology Dissertations Series is comprised of dissertations authored by Marquette University's Theology Department doctoral students.
Liberation Theology in the Context of the Ministry of Reconciliation Robert L. Getty The objective of liberation theology to bring justice to the poor and oppressed can be more effectively achieved through the ministry of reconciliation in Christ which is the heart of the gospel.