Archive for February, 2011

Reading..?

Posted: February 28, 2011 in Books, Information, Uncategorized
Tags: , ,

At the last meeting we spoke about if we could recommend some books about Liberation Theology (befrielseteologi).

Even thought Gustavo Gutiérrez probably is not the one who used Liberation Theology for the first time his books are of course of most importance. His first book “Teologia de la liberacion” must be described like the most influenced book over the subjekt. Its translated to both Swedish and English.

If you want to read something about Gutiérrez I recommend The swedish writer Olle Kristensson,s book “Pastor in the Shadow of Violence”.

For the one who has never read anything about Liberation Theology, the Boff brothers ( Leonardo and Clodovis ) book “Introducing Liberation Theology” is a way of understanding what´s all about.

In Swedish I recommend the author Per Frostin. For example “Teologi som befriar” och “De fattigas evangelium – befrielse för svenskar”

10 minutes of your life

Posted: February 24, 2011 in Uncategorized

We present two youtube clips this time, as “food for thought” or as a start of a debate.
You decide!

Idag presenterar vi två klipp från youtube, endera som inspiration att tänka vidare runt, eller som början till en debatt. Bestäm själv! (Tyvärr är det ena klippet på spanska, textat till engelska, och det andra otextat på engelska)

 

 

 

Is Liberation theology the same as Liberal theology?
To me this is a very important question to ask, both to myself and to others.
It is also one of the questions i feel is separating many Christians from the gospel of liberation.

Let’s first take a look at what liberal theology is thought to be.

Among evangelicals, Roman Catholics and other more conservative Christian groups liberal theology is thought to represent the indifference to the word of the bible (or dogma). Liberal theologians are accused of ”cherry-picking” that is to take from the bible (or dogma) what best suits oneself and to ignore or do away with mostly everything else. This leaves a form of Christianity that is hollow and shaped by humans, rather than a Christianity that shapes humans.

I myself share this thought to some extent and am not overly fond of liberal theology.

What about liberation theology then?

To some that might seem to be ”cherry-picking” as well and accusations are often heard that it is nothing more than a way of using the gospel to promote a political idea.
Granted, this tendency is evident within liberation theology since its founders relies in no small way on the analysis of society made by Karl Marx.
But this is not a tendency that is in any way unique to liberation theology. Just look at the conservative, right wing fundamentalists using their biblical interpretations to justify their opression of the poor, the sick and the unemployed.

So what about liberation theology then? Is it liberal?
To me liberation theology cannot be a liberal interpretation of Gods word, the bible.

Liberation theology to me means to take the gospel presented to us seriously, to try not to interprete and twist it to suit ones own gains, but to let the raw force of the gospel come to life in ones own life and shape us as humans and Christians.

Liberation theology is to me more of a fundamentalist view of the bible than any other view.
Why?
Because it cuts through my own comfort and forces me to obey the word given to me rather than to try to find a way of letting that word reinforce my already set beliefs.

To dare to take the gospels message about liberation literary is to take the whole gospel as literary as possible. If not, then we cannot be expected, and do not deserve, to be taken seriously.

What does this mean to me then?

Well, taking the message of liberation literary will also mean that I have to take the message of pacifism literary, as well as the message of mercy and good deeds.

The moment I start to close my eyes to parts of the gospel’s message because it doesn’t suit me, my culture or my tradition, that is the moment I can no longer be taken seriously as a liberation theologian. That is the moment I let humans judge God and not the other way around.

Liberation theology is to have faith in the reality of God and his word.

 

 

How do we take action?

Posted: February 18, 2011 in Uncategorized

About the blog

Posted: February 17, 2011 in Uncategorized

About the blog

 

As you have noticed we are trying out some new looks om the blog, please let us know what you think.

 

As of yet we have three articles published, please feel free to contribute with your views, both through writing an article of your own, and also by engaging in discussions by commenting on other writers posts.

 

For those of you that might be interested the statistics for the three published articles are as follows:

What does Liberation Theology mean to me? By Anna Lähnn (63 total views)

What Theology of Liberation means to me, by June Ver F. Mangao (75 total views)

Theology of liberation and Karl Marx by Anna Skagersten (63 total views)

 

I deny the ressurection…

Posted: February 8, 2011 in Uncategorized

This clip was shared on another blog and i wanted to share it with all of you.

//Lennart

 

<p><a href=”http://vimeo.com/19258866″>I Deny the Resurrection</a> from <a href=”http://vimeo.com/peterrollins”>Peter Rollins</a> on <a href=”http://vimeo.com”>Vimeo</a&gt;.</p>

The Swedish word is ”befrielseteologi”, literally translated “liberation theology”, but my proposal is that in this network and blog we use “Theology of Liberation”, based on the previous article from June Ver F Mangao.

Theology of liberation is already identified and interpreted on this blog, and my first contribution will focus on the coexistence of theology of liberation and Marxism. This issue is somehow considered as controversial, however my bias perspective may hopefully serve as the first part of a longer discussion.

Theology from grass root movement

The objective in Theology of liberation is the changes of systems and actions that maintain and support poverty, oppression and other violence of human life, Isaiah 58:1-ff. This theology is not based on the standards of welfare politics but on the reality of suffering struggling people. The poor people are the main players in a societal change, and theologians of liberation are focused on the establishment of alternative structures, they criticize the current system to lead to social injustice and environmental degradation

 

Theology of liberation started as a grass root movement, driven by the constituents of a community. The term implies that the creation of the movement and the group supporting it is natural and spontaneous, highlighting the differences between this and a movement that is orchestrated by traditional power structures.

In grass root movements the perspective of change is essential. Peoples movements are powerful and dangerous to those who hold the power in society. It is a reaction from frustration and anger, it´s like an avalanche or landslide and once its starting to move it will grow and be spread beyond control. The only method to limit the effects of the peoples movement is violence and killings. In modern times we have seen many examples of this, 2007 when the Buddhist monks rallied in Burma and challenged the present regime, and what happens now in Egypt and Tunis where people are walking against the national government and until today we can´t predict the consequences of this peoples movement. Theology of liberation is grounded in the situation of the suffering and poor peoples reality. Jesus was one of the leaders in this liberation movement, he challenged the oppressors and the emperor, he cried for justice and righteousness until the kept him silent through death, he was killed and after him an endless number of victims have been sacrificed for the sake of liberation.

Karl Marx

The philosopher, social scientist, historian and revolutionary, Karl Marx, is without a doubt the most influential socialist thinker to emerge in the 19th century. Although he was largely ignored by scholars in his own lifetime, his social, economic and political ideas gained rapid acceptance in the socialist movement after his death in 1883. Until quite recently almost half the population of the world lived under regimes that claim to be Marxist. This very success, however, has meant that the original ideas of Marx have often been modified and his meanings adapted to a great variety of political circumstances. In addition, the fact that Marx delayed publication of many of his writings meant that is been only recently that scholars had the opportunity to appreciate Marx’s intellectual stature.

Marx’s contribution to our understanding of society has been enormous. His thought is not the comprehensive system evolved by some of his followers under the name of dialectical materialism. The very dialectical nature of his approach meant that it was usually tentative and open-ended. There was also the tension between Marx the political activist and Marx the student of political economy. Many of his expectations about the future course of the revolutionary movement have, so far, failed to materialize. His stress on the economic factor in society and his analysis of the class structure in class conflict have had an enormous influence on history, sociology, and study of human culture.

Karl Marx was inclusive in his theses, “From each according to his abilities, to each according to his need” and his advocacy was clear in issues about equality.

Karl Marx and religion

In the close circle of friends around Marx there where also theologians and Marx relationship to religion was passionate but critical and has been a stumbling block in modern European Christianity.

“Religion is the impotence of the human mind to deal with occurrences it cannot understand.”

“Religion is the sigh of the oppressed creature, the heart of a heartless world, and the soul of soulless conditions. It is the opium of the people.”

These quotes are used as a criticism of Karl Marx and a rejection of Marxist and socialist ideologies. Some scholars claim that Marx research is a scientific and deliberate continuation of the biblical-critical attitude to money and false gods. By a careful study of Karl Marx’s theories, we realize that he saw religion as a coin with two sides, as a conservative force and as a protest against an unjust system. The reason I want to clarify is that liberation theologians are inspired by Marx and therefore it is important to recognize the “Marx” as they refer to. So, is the religion an opium of the people?

Let us study the quotes in their entirety:

“The religious misery expresses the real misery and the protest against real misery. Religion is the sigh of the oppressed of creation, a heartless world’s heart and the spirit of resolving the permit. It is the opium of the people.”

By the time of birth for this quotation the feudalism played a major role in Europe and thousands of people starved to death or died of poverty and misery. Feudal lords lived life of luxury at the expense of workers’ lives. But if the workers, grassroots protested against injustice and complained of suffering, they were contradicted by the churchmen who referred to the Bible’s words: “If someone strikes you on the right cheek, turn the left cheek”. The church tried to silence the people by promises of eternal life in which no sufferings would be. If you could endure the injustice here on earth you would have to live in eternal happiness and well-being after death. If these promises did not silenced the people they where threatened that if they defied their masters, they also defied God. In the time for Karl Marx writing the churched was also the major land owner. When neither promises nor threats silenced the protests, they used violence and accused the insurgents to rebel against God and religion. That is the reason why religion was regarded as the people’s great enemy, and here we find the reason for Karl Marx’s remark that “religion is the opium of the people”. According to Marx, religion is contextual and may be relevant to the situation, and for the people who are in the situation. He understands religion based on change perspective, and he study how religion works in different social contexts.

Theology of liberation is a movement in which people actively struggling to build a better society inspired by the biblical texts and Christian theology. Theology of liberation combines theory and practice, “A critical reflection upon praxis in the light of faith.” (Gustavo Gutiérrez) It´s about consistently side with the suffering and marginalized, with the oppressed and the poor people in society.

The understanding of Jesus unites liberation theologians. Jesus portrayed as a liberator who fights together with the people to create a better world, to construct heaven on earth, and this creation must start here and now. “The only justice is the definitive justice that builds, starting right now, in our confictfilled history, a kingdom in which God´s love will be present and exploitation abolished”. (Gutiérrez 1983)

Theologians of liberation puts the light on the fact that the Church throughout history been in alliance with the ruling power. Theology of liberation will break this pattern and argue that the Church’s primary mission is to proclaim freedom from actual sin which is poverty, violence and oppression against humans

Liberation theologians are constantly accused of being communists, Marxists, etc. without their accusers have any deeper knowledge or understanding of the relationship between Marxism and theology of liberation. . For theologians Marxism is a method, a tool for analyses, and some part of the ideology is most relevant to theology of liberation.

Finally in this reflection I want to mention the issue of vision, the vision of a new society. In theology of liberation this is an important vision, but what defines the new society? The building of a new society has its ground in Old Testament, the prophets proclaim a new kingdom, and Jesus side with the poor and marginalized, this is in short one of the cornerstones in theology of liberation, the construction of a new society a liberated community where humans live in equality and justice. Can we ask theologians how this will be done? What is the method for this new coming of justice? Until today we have not been successful in this work, as long as the institutionalized Christianity continue to be silent about human suffering and violence of Human Rights there is an urgent need of sharp theologians and prophets who will rebel against oppression and injustice, who will alarm the churches when religion becomes an opium to the people, an opium that blindfold and paralyzes, that make our theology impotent and irrelevant in our bleeding world.

Anna Skagersten

Idag kan vi läsa en artikel från en av våra vänner i Filippinerna. Artikeln är av naturliga skäl på engelska, men en svensk översättning, gjord i google translate, finns efter originaltexten.

Today one of our friends in the Phillipines have written an article, a swedish translation, done in google translate, is added after the original article.

 

What is Theology of Liberation means to me?

 

Introduction:

 

To all the readers and makers of this blog from seminary of Stockholm School of Theology or even non-seminarian, please forgive me if I will change the term from liberation theology into “Theology of Liberation” simply because I’m struggling the term “liberation theology”. For me, the term “liberation theology” is something an academic term or as I called it, is just an arm chair battle of thoughts inside the seminary or academic realm in deriving the essence of theology rather than “Theology of Liberation” as I understood it, is something deeper reflection with action of the people who experienced such oppression, deprivation and injustices or who are victims of structural sin in his or her particular context.

 

Theology of Liberation base on my understanding from the history of the world is actually conceptualized during struggle of the people of God not only in the western world, in Latin America or in Asian context. I believed that it is originated from the experiences of human consciousness of freedom and human rights from being oppressed, deprived and unprivileged in our society that is witnessed by the scripture and in the visible context. But this theology has been developed and consummated and even systematized in Latin America whose name is known as Guztavo Gutierrez. Thank you also to professor Anna Skagersten for inviting me here.

 

In witness of the Bible narrative:

 

The narrative of the Bible is ample enough to give us very comprehensive insights of what it means by liberation. Borrowing the account in the gospel of Luke chapter 4:18-19 (NRSV), as declares by Jesus that “The Spirit of the Lord is upon me, because [God] has anointed me to bring good news to the poor. [God] has sent me to proclaim release to the captives and recovery of sight to the blind, to let the oppressed be free, and to proclaim the Lord’s favour. To derive these messages of the gospel into our very own context today where suffering from hunger and poverty, oppression, persecution and injustices are evident then it is clear that liberation is absolutely an act of the people of God in response to the visible crisis that is present in the household of God so that people who are affected of such oppressive structure and dominative system will have a meaningful life as member of the community.

 

Theology of Liberation is very critical, critical in the sense that even the Christian church that suppose to bring the essence of the gospel is so reluctant in proclaiming the real good news which Christ’s commissioned us to do and that is the gospel about liberation. From the history of the church, we can observe that the church became source if not part of the problem and hindrance on searching ways to resolve the evil world, simply because of its imperial structure that trying to dominate, suppress and even kills many lives. In this point of mine, the liberation that supposed to be experience by the people of God as it is demanded by Christ unto us, were blocked and blindfolded by structural sin and even incompetent to penetrate into the core cancerous part of human’s struggle.

 

Going back to the narrative of the gospel, Christ’s himself became liberated, yet, he was not just being liberated alone but much of all he immersed from the suffering of people, he was able to experienced what is poverty means to him, he was boldly experienced even the necessity of his being human such hungriness that leads him into temptations to take bread in an unhealthy way. And through his exposure and immersion with the poor, oppressed and plebeian people, he proclaimed according to the gospel of John 10:10b that “he came to the world so that people may have life, the life that is meaningful and abundant. For me, this meaningful and abundant life which Christ is talking about could not be acquired through faith alone and alone, but rather to react responsively to make the world better by and in our strong solidarity with the suffering people of God. If we try to observe the contemporary church today, the Christian church concerned about her material development aspects; preserve the status quo, formulating some theological perspective which is very non-beneficial to the need of human being, and the church is contributing to worsen the wounds of the people instead of fulfilling the real liberation of the poor. These acts of the church which for my own bias understanding is some kind of oppressive and satanic, hence, church needs revision of doctrines, edification of traditions and cleansing of its non beneficial structures. And in this way, the church would be qualified and reliable in proclaiming total liberation.

 

Liberation is not just being freed from rhetorical sin which church always drag it in the pulpit or liberation is not just by faith and faith in Christ alone and do nothing but worship God into the corners of the church, singing so loudly, closing our eyes and shouting God is good all the time, while at the same time in reality there are so many co-created beings suffered from the structural sin that is clearly evident in our world today. Prophetic account of Isaiah criticized this kind of worship to God as declares in chapter 58:1-ff (NRSV). Shout out, do not hold back, Lift your voice like trumpet! Announce to my people their rebellion to the house of Jacob their sins, Yet day after day they seek me and delight to know my ways, as if they were a nation that practiced righteousness and did not forsake the ordinance of their God, they ask for me righteous judgments, they delight to draw near to God, Why do we fast but you do not see? Why humble ourselves but you do not notice? [God] replies, Look you serve your own interest on your fast day and oppress all your workers. Look, you fast only to quarrel and to fight and to strike with a wicked fist. Such fasting as you do today will not make your voice heard on high. Is such the fast that I choose a day to humble oneself? Is it to bow down the head like a bulrush and to lie in sackcloth and ashes? Will you call this as a fast a day acceptable to the Lord? To reflect these lamentations of prophetic account, such situations are very similar of what the Christian faith is struggling of today’s situation. We have so many rituals on the church but we forgot to draw these rituals to the real world so that we can contribute to make the world feel and experience the real liberation. Following the pattern of prophetic announcement in verses 6 and 7, prophetic account of Isaiah declares the duty and must be the obligation of our worship to God. “Is not this fast that I choose: to loose the bonds of injustice, to undo the thongs of the yoke, to let the oppressed go free and to break every yoke. Is it not to share your bread with the hungry, and bring the homeless poor into your house, when you see the naked cover them, and not to hide yourself from your own kin? This affirmation of the account of Isaiah challenge the ecclesial structural rituals which often times non beneficial to the life of human race. Liberation according to the Prophetic account of Isaiah is something radical faith, a faith that has positive impact on the life of human being, such as putting the justice into the consent of the masses people of the land, giving not alms and charities to the poor but compassionate solidarity that will uplift their moral sense and remove the heavy burdens in them which is from our structural oppressive system of culture.

 

In Philippine context:

 

The first famous account about liberation in the scripture is found in the Pentateuch account that is the Exodus event from slavery in Egypt journeying to the land of promised. Relatively, for almost 333 years way back in 16th century until 1898 Islands of Philippines was captured and colonized by Spanish colonizers, thus Filipino became slaves in their own land. Within that long period of time, Filipino people were under the control of the oppressive and dominations of the strong Spanish government, where identities of Filipino has been destroyed and deteriorated due to force inception of governance and even religion. And in 1896 Filipino revolution against Spaniards was consummated, but unexpectedly American colony took the country until the present and control all inside the country’s wealth and privileges even the form of government is pattern with that of United States of America. Liberation in Filipino context is not yet totally consummated when I talked about total freedom; yet, we are rich of experiences on struggling into total liberation of the nation from the bandage of imperialist and oppressive structures of the government even in the mind set of the society. The present Filipino context has so many crisis and problems that needs to be responded; yet the church is still incompetent to discern what is really the essence of the gospel in relation to the people’s struggle and situations. There are so many questions visible and tangible in the present situations of the nation but the churches choose to be off and not to be responsible to make the questions be addressed. In the countryside we have suffering people, crying innocent, voiceless people, longing for food, and victims of inhuman acts, widespread violations of human rights, but still our discussions of theology only concerns on non-beneficial thought about spiritually. This is for me, an image of sin which is now a huge crisis that is clearly evident in Filipino context. The reflection of the church should criticized the life of the communities, then as Guztavo Gutierrez on his Theology of Liberation puts it “theological reflection would then be necessary be a criticism of society and the church in so far as they called commissioned people of God”.

 

Liberation is a freedom of human being, an innate right of human race that is not something you can have your own but rather something you can share and extend to your neighbourhoods whom you don’t know, it is not a material that is eatable or tangible object but a relationship between God and human being with compassionate sharing where peace and justice prevailed. For me this is the foundation of theology of liberation and in my own bias tenets and understanding instead of lively discussions in seminary and in the academic realms, instead of writing down on white plane paper and submit to the professor, Theology of Liberation must be drag and drawn into the heart of the common people as essential and life giving, challenging the existence structure that is unhealthy to the common good, radically change the life to those senseless men and women and provide hope for those hopeless in the community.

 

May the power of the Liberator God inspires us always to fulfil the total liberation so that the real freedom, justice and peace may feel and experienced in human race throughout the world. Amen.

 

Prepared by:

 

[Sgd.]

June Ver F. Mangao

Bachelor of Theology

Union Theological Seminary, Philippines

 

 

References:

 

NRSV-Bible

Gustavo Gutierrez; Theology of Liberation

Eleazar S. Fernadez; Towards a Theology of Struggle

Rev. Bishop Labayen; Revolution and the Church of the Poor

Justo Gonzales; History of Christianity Vol.1

 

Vad är teologi of Liberation betyder för mig?

Inledning:

Till alla läsare och skaparna av denna blogg seminariet i Stockholm Teologiska högskolan eller till och med icke-präststudent, förlåt mig om jag kommer att ändra uttrycket från befrielseteologin i “teologi of Liberation” bara för att jag kämpar för termen “befrielsen teologi “. För mig termen “befrielseteologin” är något en akademisk term eller som jag kallade det, är bara en fåtölj slaget om tankar inne i seminariet eller akademiska sfären med att dra essensen av teologi snarare än “Teologi of Liberation” som jag uppfattade Det är något djupare reflektion med åtgärder för de människor som upplevt sådant förtryck, fattigdom och orättvisor eller som är offer för strukturell synd i hans eller hennes särskilda sammanhang.

Teologi of Liberation bas på min förståelse av världshistorien är faktiskt konceptualiseras under kamp Guds folk, inte bara i västvärlden, i Latinamerika eller i asiatiska sammanhang. Jag trodde att det härstammar från erfarenheter av det mänskliga medvetandet för frihet och mänskliga rättigheter från att vara förtryckta, berövade och OPRIVILEGIERAD i vårt samhälle som är bevittnat av skriften och i den synliga sammanhang. Men denna teologi har utvecklats och fullbordats och även systematiseras i Latinamerika vars namn är känt som Guztavo Gutierrez. Tack också till professor Anna Skagersten för inbjudan här.

Till bekräftelse av Bibelns berättelse:

Berättelsen i Bibeln är gott nog att ge oss mycket omfattande insikt om vad det innebär av befrielse. Upplåning kontot i Lukas evangelium kapitel 4:18-19 (NRSV), som förklarar av Jesus att “Herrens ande är över mig, eftersom [Gud] har smort mig till att frambära glädjebud till de fattiga. [Gud] har sänt mig att förkunna släppa för de fångna och återvinning av syn för de blinda, att låta de förtryckta vara fri, och att förkunna Herrens favör. För att härleda dessa meddelanden av evangeliet i vårt eget sammanhang idag där lider av hunger och fattigdom, förtryck, förföljelse och orättvisor är uppenbara är det klart att frigörelse är absolut en handling av Guds folk som svar på den synliga kris som som finns i Guds hushåll, så att människor som påverkas av sådana förtryckande struktur och dominative system kommer att ha ett meningsfullt liv som medborgare i samhället.

Teologi of Liberation är mycket kritisk, kritiska i den meningen att även den kristna kyrkan som antar att anpassa kärnan i evangeliet är så ovilliga att utropa den verkliga goda nyheten som Kristus gav oss att göra och det är budskapet om befrielse. Från kyrkans historia, kan vi konstatera att kyrkan blev källan om inte en del av problemet och hindret för att söka sätt att lösa den onda världen, helt enkelt på grund av dess imperialistiska struktur som försöker dominera, undertrycka och även dödar många liv. I denna punkt till mig, befrielsen som ska vara upplevelsen av Guds folk som det krävs av Kristus till oss, var blockerade och ögonbindel av strukturella synd och även inkompetent att tränga in i kärnan cancerogena del av människans kamp.

Att gå tillbaka till berättelsen om evangeliet, det Kristus själv blev befriade, men ändå, han var inte bara vara befriat ensam men mycket av allt han nedsänkt från lidande människor, kunde han upplevde det som fattigdom innebär för honom, han var djärvt upplevde även nödvändigheten av att han är mänsklig sådan hungriness som leder honom in i frestelser att ta brödet på ett ohälsosamt sätt. Och genom sin exponering och nedsänkning med de fattiga, förtryckta och plebej människor, förkunnade han enligt Johannes evangelium 10:10 B som “han kom till världen så att människor kan ha liv, det liv som är meningsfullt och riklig. För mig är detta meningsfullt och rikt liv som Kristus talar om kan inte förvärvas genom tron allena och ensam, utan snarare att reagera responsively för att göra världen bättre genom och i vår starka solidaritet med lidande Guds folk. Om vi försöker följa den samtida kyrkan idag, den kristna kyrkan orolig för henne materiella utvecklingen aspekter, bevara status quo, formulerar några teologiska perspektiv som är mycket ogynnsamma för behovet av människan, och kyrkan bidrar till att förvärra sår av folket i stället för att uppfylla den verkliga befrielsen av de fattiga. Dessa rättsakter av kyrkan som för min egen bias förståelse är någon form av förtryckande och sataniska därmed behov kyrka översyn av doktriner, uppbyggelse av traditioner och rengöring av dess icke gynnsamma strukturer. Och på detta sätt skulle kyrkan vara kvalificerad och tillförlitlig att utropa den totala befrielse.

Liberation är inte bara befrias från retoriska synd som kyrkan alltid dra det i predikstolen eller frigörelse är inte bara genom tro och tron på Kristus allena och inte göra annat än dyrka Gud i hörnen av kyrkan, sjunger så högt, blundar och ropade Gud är god hela tiden, medan på samma gång i verkligheten finns det så många co-skapade varelser drabbats av den strukturella synden, som syns tydligt i vår värld idag. Profetiska hänsyn till Jesaja kritiserat detta slags tillbedjan till Gud som förklarar i kapitel 58:1-ff (NRSV). Skrika ut, håll inte tillbaka, Lyft din röst såsom trumpet! Meddela för mitt folk deras uppror till Jakobs hus deras synder, Men dag efter dag de söker mig och hava kunskap om mina vägar, som om de vore en nation som praktiseras rättfärdighet och inte har övergett sin Guds begär man mig rättfärdiga domar, de fröjd att nalkas Gud, varför måste vi snabbt men du inte ser? Varför ödmjuka oss, men du märker inte? [Gud] svar, du ser servera din egna ränta på ditt snabb dag och förtrycka alla dina anställda. Titta, du snabb bara bråk och gräl och för att slå med en ond knytnäve. Sådana fasta som du gör idag kommer inte att göra din röst hörd i höjden. Är det en sådan fasta jag vill en dag att ödmjuka sig själv? Är det att böja ner huvudet som en säv och att ligga i säck och aska? Kallar du det som en snabb en dag som behagar Herren? Att återspegla dessa klagan profetiska konto, sådana situationer är väldigt lika på vad den kristna tron kämpar för dagens situation. Vi har så många ritualer på kyrkan, men vi glömde att dra dessa ritualer till den verkliga världen så att vi kan bidra till att göra världen känna och uppleva den verkliga befrielsen. Efter mönster av profetiska budskap i verserna 6 och 7, profetiska hänsyn Jesaja förklarar tullen och måste vara en skyldighet för vår tillbedjan till Gud. “Är det inte snabbt att jag vill se: att förlora obligationer av orättvisa, att ångra badskor för oket, att låta de förtryckta fria och att bryta alla ok. Är det inte att dela ditt bröd med den hungrige, ge hemlösa stackare in i ditt hus, när du ser den nakna täcka dem, och inte gömma dig från din egen släkt? Denna bekräftelse av hänsyn till Jesaja utmana den kyrkliga strukturella ritualer som ofta gånger inte gynnar liv mänskligheten. Liberation enligt det profetiska hänsyn till Jesaja något radikalt tro, en tro som har positiv inverkan på livet för människan, såsom att sätta rättvisa i samtycke från den stora massan folket i landet, som inte ger allmosor och välgörenhet till de fattiga men medkännande solidaritet som kommer att upphöja sin moraliska känsla och ta bort de tunga bördor i dem som är från vår strukturella förtryckande system av kultur.

I filippinska sammanhang:

Den första kända berättelsen om befrielse i skriften finns i Moseböckerna konto som är utvandringen händelsen från slaveriet i Egypten resande till landet lovat. Relativt var för nästan 333 år tillbaka i 16: e talet fram till 1898 Islands Filippinerna fångas och koloniserats av spanska kolonisatörerna, vilket filippinska blev slavar i sitt eget land. Inom denna långa tid var filippinska folket under kontroll av de förtryckande och härskarna av den starka spanska regeringen, där identiteter filippinska har förstörts och försämrats på grund av force starten av styrning och även religion. Och i 1896 filippinska revolutionen mot spanjorerna fullbordades, men oväntat amerikansk koloni tog landet fram till nu och kontrollera alla inom landets rikedomar och privilegier även i form av regeringen mönster med den i USA. Liberation i filippinska sammanhang är ännu inte helt fullbordats när jag talade om total frihet, men ändå, vi är rika erfarenheter på kämpar till total frigörelse av nationen från bandaget av imperialistiska och förtryckande strukturer för regeringen även i att tänka i samhället . Den nuvarande filippinska sammanhang har så många kriser och problem som måste besvaras, men kyrkan är fortfarande inkompetent att urskilja vad som egentligen är kärnan i evangeliet i förhållande till folkets kamp och situationer. Det finns så många frågor synliga och påtagliga i den nuvarande situationen i nationen, men kyrkorna välja att vara avstängd och inte vara ansvarig för att göra de frågor som tas upp. På landsbygden har vi lidande människor, gråtande oskyldig, tonlös människor, längtan efter mat, och offer för omänskliga handlingar, omfattande kränkningar av mänskliga rättigheter, men våra diskussioner i teologi endast om icke-nytta tänkte andligen. Detta är för mig en bild av synden som nu är en enorm kris som också tydligt framgår i filippinska sammanhang. Betänketiden i kyrkan bör kritiserade livet i de samhällen, då som Guztavo Gutierrez på sin teologi of Liberation uttryckte det: “teologisk reflektion då skulle krävas vara en kritik av samhället och kyrkan i den mån de kallade uppdrag Guds folk” .

Liberation är en fri människa, en medfödd rätt mänskliga rasen som inte är något du kan ha din egen, utan snarare något du kan dela och låta dina kvarter som du inte vet, är det inte ett material som är ätbar eller materiella objekt men en relation mellan Gud och människa med medkänsla delning där fred och rättvisa rådde. För mig är detta grunden för teologin av frigörelse och i min egen partiskhet lärosatser och förståelse i stället för livliga diskussioner i seminariet och i den akademiska världarna, istället för att skriva ner på vitt planet papper och lämna till professorn, måste teologin av Liberation vara dra och dras in i hjärtat av vanliga människor som grundläggande och livgivande, att ifrågasätta att det strukturen som är ohälsosamt att det gemensamma bästa, radikalt förändra livet för dessa meningslösa män och kvinnor och ger hopp för dem som hopplösa i samhället.

Må kraften i Liberator Gud inspirerar oss alltid för att uppfylla den totala frigörelsen så att verklig frihet, rättvisa och fred kan kännas och upplevas i mänskliga rasen i hela världen. Amen.

Utarbetad av:

[SGD.]
Juni Ver F. Mangao
Kandidatexamen i teologi
Unionen Theological Seminary, Filippinerna

Referenser:

NRSV-Bibeln
Gustavo Gutierrez, teologi of Liberation
Eleazar S. Fernandez, Mot en teologi av kamp
Rev biskop Labayen, revolutionen och kyrkan de fattiga
Justo Gonzales, Kristendomens historia Vol.1