In this frank and honest work, one of the pioneers of liberation theology in Latin America reassesses the movement in light of post-Cold War realities. Comblin outlines a liberative, theological pastoral agenda for now and the decades to come in the face of massive urbanization and the apparent triumph of the global marketplace. With the increasing apartheid of rich and poor, the cause of liberation remains as urgent as ever-perhaps more so. Jose Comblin, already established as a premier contributor to liberation theology, has now provided a work of major new importance. Significant changes have occurred since the inception of liberation theology thirty years ago, and Comblin provides a remarkably comprehensive, critical, and insightful study of economic, political, cultural, and religious developments that liberation theology must address. He offers as well a challenging new theological emphasis on 'freedom.' -Arthur F. McGovern, SJ University of Detroit A 'must read' for all interested in current debates among Latin American liberation theologians, and more broadly, on the eve of the third millennium, for all wondering about the meaning of the good news of the coming of God's reign in history. -Lee Cormie St. Michael's College and the Toronto School of Theology He dispels the rumor that liberation theology is disappearing or dead. This book is about the future of liberation theology, and, if Jose Comblin is right, it will play a vital role in the coming century. -Curt Cadorette University of Rochester
All roads in the church lead to humankind, Pope John Paul II wrote in his first encyclical. But what is it to be a human being? And what vision does Christian theology offer for being and becoming human? In the past, theology has taken the role of the dominant ideology in a society, claiming to present a complete vision of humankind and its place in creation. Now, Comblin argues, we need to reestablish the primacy of the biblical message and tradition being lived today. The Bible espouses a non-idealized, non-individualized, but realistic and communitarian view of what it means to be human. This can be called the humanity of the two-thirds world, those whose humanity does not figure in the ideology of the privileged few. As Comblin writes, The privileged forget their bodies. Those who have never been truly hungry do not understand that a human being is first and foremost a being who needs to eat. Today, it is the poor who live through their bodies, and theology makes an option for the poor. A new model of theology is emerging from Christian communities growing up all over the globe. And yet it is an old model, too, that finds and takes much from the communities of the first Christians. 'Retrieving the Human' explores this new-yet-old vision, examining questions of the new person and personhood: soul and body; humankind in relation to space and time; the person in relation to science, technology, and work; humanity before God. It is among the poor, particularly in the base communities, that Comblin looks for models of being truly human today.
Speaking from his own experiences living among the very poor in Northeastern Brazil, Belgian liberation theologian Jose Comblin examines the effects of the presence of the Spirit in the world and the church. Comblin's theology of the Spirit and mission provides the first systematic treatment of the Holy Spirit from a liberation perspective and is significant in that it seeks to name the action of the Spirit in the lives of the poor, in the history of oppressed peoples.
Inhaltsangabe:Abstract: In pursuing the study, we followed a theological analysis of the concept of Evangelization in a marginalised world, and in this regard we base ourselves an the scriptural sources, documents of Vatican II, post-Vatican, the papal and synodal documents, and the reflections of theologians an the issue. Our study is divided into five chapters an the whole. The first chapter, which has three parts. The first part of it is an attempt to see the meaning, context and core of the commonly used expression `holistic liberation' . Here we try to see whether the real meaning of the term has been incorporated into the life and pattern of the missionary endeavour of the Church as outlined in scripture, papal, synodal, and Vatican II documents. For this purpose, in the second part, we examine whether the notions of human dignity and human person as given in Pastoral Constitution of Gaudium et Spes, are visible vantage points and the stepping stones for further post-Vatican teachings. In the concluding section, efforts are made to throw some light an the holistic liberation in the ecclesial context of India, after which we review the three dimensions of evangelization in India, i.e. inculturation, dialogue and liberation. Chapter two of our work is situated against the Indian background. A reasonable knowledge of the context in which the evangelization has to take place seems necessary. In order to situate the context properly we try to see India from its social, economic, cultural and religious dimensions. The ecclesial situation of India is considered because we believe that it is the Churches in India that are the agents of the process of holistic liberation. In the second part of this chapter we make a semantic view of `marginalised' . It is followed by an investigation an the most marginalised in Madhya Pradesh/India viz. the Dalits, the Adivasis and the Women, who are the victims of poverty, illiteracy and oppression. Marginalised in our study imply all those sections of the society in Madhya Pradesh who are kept an the fringes of the society an either one or all of the following criteria (a) Politically, (b) Economically, (c) Culturally. For a better understanding of the marginalised groups we take a specimen, the `Satnamis' in Raipur diocese and focus our attention an them, in the third part of this chapter, as they are the most depressed and oppressed people here. In the third chapter we deal with those attempts that [...]
Jose "Chencho" Alas was one of the first priests in El Salvador to found Christian Base Communities and sensitize campesinos along the lines of Medellin. This work was done in Suchitoto parish, which was subsequently hit hard during the armed conflict. Unfortunately, little has been written so far about this very important period in El Salvador. In his book, Chencho writes about historical events of great importance in which he took a direct part, such as the first Agrarian Reform Congress; the founding of the Monsignor Luis Chavez y Gonzalez School of Agriculture; protests against construction of the Cerron Grande Dam; the creation of the first coalition of grassroots organizations, the Unified Popular Action Front (FAPU); and the first occupation of the Metropolitan Cathedral. He recounts the conflicts he had with local and national authorities due to his defense of campesinos' rights, for which he was kidnapped and tortured. He also relates little-known details about the martyrs Father Rutilio Grande, Father Alfonso Navarro, and the beloved Monsignor Romero. He tells these stories with the characteristic humor of the Salvadoran people and with details only an eyewitness can remember. This makes for stimulating and enjoyable reading, besides helping readers better understand El Salvador's history, delving into the events of the 1970s, before the unfortunate armed conflict.
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