Liberation theology is a school of Roman Catholic thought which teaches that a primary duty of the church must be to promote social and economic justice. In this book, Christian Smith explains how and why the liberation theology movement emerged and succeeded when and where it did.
David Tombs offers an accessible introduction to the theological challenges raised by Latin American Liberation and a new contribution to how these challenges might be understood as a chronological sequence. Liberation theology emerged in the 1960s in Latin America and thrived until it reached a crisis in the 1990s. This work traces the distinct developments in thought through the decades, thus presenting a contextual theology. The book is divided into five main sections: the historical role of the church from Columbus’s arrival in 1492 until the Cuban revolution of 1959; the reform and renewal decade of the 1960s; the transitional decade of the 1970s; the revision and redirection of liberation theology in the 1980s; and a crisis of relevance in the 1990s. This book offers insights into liberation theology’s profound contributions for any socially engaged theology of the future and is crucial to understanding liberation theology and its legacies. This publication has also been published in paperback, please click here for details.
Daniel Bell assesses the impact of Christian resistance to capitalism in Latin America, and the implications of theological debates that have emerged from this. He uses postmodern critical theory to investigate capitalism, its effect upon human desire and the Church's response to it, in a thorough account of the rise, failure and future prospects of Latin American liberation theology.
This is the credo and seminal text of the movement which was later characterized as liberation theology. The book burst upon the scene in the early seventies, and was swiftly acknowledged as a pioneering and prophetic approach to theology which famously made an option for the poor, placing the exploited, the alienated, and the economically wretched at the centre of a programme where "the oppressed and maimed and blind and lame" were prioritized at the expense of those who either maintained the status quo or who abused the structures of power for their own ends. This powerful, compassionate and radical book attracted criticism for daring to mix politics and religion in so explicit a manner, but was also welcomed by those who had the capacity to see that its agenda was nothing more nor less than to give "good news to the poor", and redeem God's people from bondage.
Looking beyond prominent figures or major ecclesial events, Liberation Theology and the Others offers a fresh historical perspective on Latin American liberation theology. Thirteen case studies, from Mexico to Uruguay, depict a vivid picture of religious and lay activism that shaped the profile of the Latin American Catholic Church in the second half of the 20th century. Stressing the transnational character of Catholic activism and its intersections with prevalent discourses of citizenship, ethnicity or development, scholars from Latin America, the US, and Europe, analyze how pastoral renewal was debated and embraced in multiple local and culturally diverse contexts. Contributors explore the connections between Latin American liberation theology and anthropology in Peru, armed revolutionaries in highland Guatemala, and the implementation of neoliberalism in Bolivia. They identify conceptions of the popular church, indigenous religiosity, women’s leadership, and student activism that circulated among Latin American religious and lay activists between the 1960s and the 1980s. By revisiting the multifaceted and oftentimes contingent nature of church reforms, this edited volume provides fascinating new insights into one of the most controversial religious movements of the 20th century.
Liberation Theologies in the United States reveals how the critical use of religion can be utilized to challenge and combat oppression in America. In the nascent United States, religion often functioned as a justifier of oppression. Yet while religious discourse buttressed such oppressive activities as slavery and the destruction of native populations, oppressed communities have also made use of religion to critique and challenge this abuse. As Liberation Theologies in the United States demonstrates, this critical use of religion has often taken the form of liberation theologies, which use primarily Christian principles to address questions of social justice, including racism, poverty, and other types of oppression. Stacey M. Floyd-Thomas and Anthony B. Pinn have brought together a stellar group of liberation theology scholars to provide a synthetic introduction to the historical development, context, theory, and goals of a range of U.S.-born liberation theologies: Black Theology—Anthony B. Pinn Womanist Theology—Stacey M. Floyd-Thomas Latina Theology—Nancy Pineda-Madrid Hispanic/Latino(a) Theology—Benjamín Valentín Asian American Theology—Andrew Sung Park Asian American Feminist Theology—Grace Ji-Sun Kim Native Feminist Theology—Andrea Smith Native American Theology—George (Tink) Tinker Gay and Lesbian Theology—Robert E. Shore-Goss Feminist Theology—Mary McClintock Fulkerson “An extraordinary resource for understanding the vitality of liberation theologies and their relation to social transformation in the changing U.S. context. Written in an accessible and engaged way, this powerful and informative text will inspire beginners and scholars alike. I highly recommend it."—Kwok Pui-lan, author of Postcolonial Imagination and Feminist Theology “A delight to read . . . [and] an exemplary account of the genre of liberation theologies." ―Religious Studies Review
The Future of Liberation Theology envisions a radical new direction for Latin American liberation theology. One of a new generation of Latin American theologians, Ivan Petrella shows that despite the current dominance of 'end of history' ideology, liberation theologians need not abandon their belief that the theological rereading of Christianity must be linked to the development of 'historical projects' - models of political and economic organization that would replace an unjust status quo. In the absence of historical projects, liberation theology currently finds itself unable to move beyond merely talking about liberation toward actually enacting it in society. Providing a bold new interpretation of the current state and potential future of liberation theology, Ivan Petrella brings together original research on the movement, with developments in political theory, critical legal theory and political economy to reconstruct liberation theology's understanding of theology, democracy and capitalism. The result is the recovery of historical projects, thus allowing liberation theologians to once again place the reality of liberation, and not just the promise, at the forefront of their task.
Black Theology emerged in the 1960s as a response to black consciousness. In South Africa, it is a critique of power; in the UK it is a political theology of black culture. The dominant form of Black Theology has been in the USA, originally influenced by Black Power and the critique of white racism. Since then, it claims to have broadened its perspective to include oppression on the grounds of race, gender and class. In this book, Alistair Kee contests this claim, arguing that Black and Womanist Theologies present inadequate analysis of race and gender and no account at all of class or economic oppression.With a few notable exceptions, Black Theology in the USA repeats the mantras of the 1970s, the discourse of modernity. Content with American capitalism, it fails to address the source of the impoverishment of black Americans at home. Content with a romantic image of Africa, this 'African-American' movement fails to defend contemporary Africa against predatory American global ambitions. Blacks in the West, Kee claims here, are no longer the victims; they are the voters and consumers who should be able to influence western governments - the American government in particular - into changing policies towards Africa in particular and the third world in general. This book does not argue that Black theologians should give up, but that they should move on, for the sake of the black poor in America, the black poor in Africa and the third world. The failure of Black theologians to do so is a cause for concern beyond the circle of practitioners of Black theology.