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Discusses the religious and political context of liberation theology, the state of the Latin American economy, Marxist-Christian tensions, and the ethics of reform
This volume puts Barth and liberation theologies in critical and constructive conversation. With incisive essays from a range of noted scholars, it forges new connections between Barth's expansive corpus and the multifaceted world of Christian liberation theology. It shows how Barth and liberation theologians can help us to make sense of – and perhaps even to respond to – some of the most pressing issues of our day: race and racism in the United States; changing understandings of sex, gender, and sexuality; the ongoing degradation of the ecosphere; the relationship between faith, theological reflection, and the arts; the challenge of decolonizing Christian thought; and ecclesial and political life in the Global South.
Having lost much of its political clout and theoretical power, communism no longer represents an appealing alternative to capitalism. In its original Marxist formulation, communism promised an ideal of development, but only through a logic of war, and while a number of reformist governments still promote this ideology, their legitimacy has steadily declined since the fall of the Berlin wall. Separating communism from its metaphysical foundations, which include an abiding faith in the immutable laws of history and an almost holy conception of the proletariat, Gianni Vattimo and Santiago Zabala recast Marx's theories at a time when capitalism's metaphysical moorings—in technology, empire, and industrialization—are buckling. While Michael Hardt and Antonio Negri call for a return of the revolutionary left, Vattimo and Zabala fear this would lead only to more violence and failed political policy. Instead, they adopt an antifoundationalist stance drawn from the hermeneutic thought of Martin Heidegger, Jacques Derrida, and Richard Rorty. Hermeneutic communism leaves aside the ideal of development and the general call for revolution; it relies on interpretation rather than truth and proves more flexible in different contexts. Hermeneutic communism motivates a resistance to capitalism's inequalities yet intervenes against violence and authoritarianism by emphasizing the interpretative nature of truth. Paralleling Vattimo and Zabala's well-known work on the weakening of religion, Hermeneutic Communism realizes the fully transformational, politically effective potential of Marxist thought.
This book offers in style and content an exciting new perspective on contemporary theology and its future in post-modern times. I welcome this new perspective. The style is agreeable, unpolemical, and enages in dialogue with the best of Barth and Bultmann, Ricoeur and Pannenberg, Cobb and Moltmann, showing what they havea to offer to the larger theological community and transferring it like a ferry boat into the post-modern age. The purpose is to offer an evangelical theology which is at the same time genuinely evangelical and relevant for post-modern ways of thinking. Wood writes with admirable clarity." --Jürgen Moltmann, University of Tübingen
An introduction to how liberation theologists have fought for democratic socialism; demanded radical economic structural change; attempted to raise the consciousness of the poor; and challenged traditional roles within the Catholic Church with the goal of giving the laity a stronger voice.
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.
Liberation and political theologies have emerged powerfully in recent years, interrupting the way in which First World Christians both experience and understand their faith. Through an analysis of the cultural and ecclesial contexts of these theological movements, as well as a critical examination of four of their principal exponents--Gustavo Gutierrez, Johann Baptist Metz, Jose Miguez Bonino, and Jurgen Moltmann--the author demonstrates that political and liberation theologies represent a new model of theology, one that proffers a vision of Christian witness as a praxis of solidarity with suffering persons.
In the chaos that is Latin American politics, what role does the Catholic church play with regard to its clergy and its members? How does the church function in Latin America on an everyday, practical level? And how successful has the church been intervening in political matters despite the fact that Latin American countries are essentially Catholic nations? Philip Berryman addresses these timely and challenging issues in this comprehensive.Unlike journalistic accounts, which all too frequently portray liberation theology as an exotic brew of Marxism and Christianity or as a movement of rebel priests bent on challenging church authority, this book aims to get beyond these cliches, to explain exactly what liberation theology is, how it arose, how it works in practice, and its implications. The book also examines how liberation theology functions at the village or barrio level, the political impact of liberation theology, and the major objections to it posed by critics, concluding with a tentative assessment of the future of liberation theology. Author note: Phillip Berryman was a pastoral worker in a barrio in Panama during 1965-73. From 1976 to 1980, he served as a representative for the American Friends Service Committee in Central America. In 1980, he returned from Guatemala to the United States and now lives in Philadelphia.