By John Parratt
Offering the 1st review of the most traits and contributions to Christian considered 3rd global theologies, this e-book gathers essays from specialists on Latin the United States, India, East Asia, West and East Africa, Southern Africa and the Caribbean. It analyzes the typical context of the 3rd international theologies of their adventure of colonialism and Western missions, and means that they supply diverse views on what it skill to be a Christian in present day global.
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Extra info for An Introduction to Third World Theologies
However, it is interesting to look at the way these issues are read. While the theological arguments are taken from the classical European controversies, they move here to show how ‘Rome’ uses ‘false doctrine’ to ‘enslave’, ‘keep in ignorance’, ‘dominate the conscience’ of the people. The theological argument becomes a political weapon. (3) This interpretation of theology leads to the third – and perhaps the more typical – dimension of the controversy: the socio-cultural. Catholicism is seen as the result and the bearer of a feudal world, ‘the dark middle ages’, social and political oppression, scholasticism, obscurantism, cultural backwardness, the outdated Hispanic order which has to disappear to open the place for a new democratic, liberal, enlightened and dynamic modern order.
The missionary question has appeared as a goal of CELAM (the Latin American Episcopal Council) since its creation in 1955. Does this mean that ‘Mission’ had replaced ‘Christendom’, and consequently a fundamental theological reversal had taken place? My answer is ‘yes and no’. The Rio meeting of 1955 reasoned in these terms: Catholicism is threatened by its enemies – socialists, secularists, Freemasons, Protestants – who dispute a territory that, by tradition and presence, belongs to the Roman Catholic Church.
Desejo, mercado e religiˆao. Petr´opolis Sigmund, P. E. ) 1999. Religious Freedom and Evangelization in Latin America. Maryknoll 3 India Kirsteen Kim Distinctively Indian Christian theologies began to emerge in international discussion nearly two hundred years ago. The late 1960s and 1970s saw the publication of several volumes analysing the life and work of pioneers by Robin Boyd (1969), Kaj Baago (1969), M. M. Thomas (1970) and Stanley Samartha (1974). These were used as texts for seminary courses on Indian Christian theology, which in turn stimulated further theological endeavours to understand Indian religions and society and respond in a way that was ‘biblically sound, spiritually satisfying, theologically credible, and pastorally helpful’ (Samartha 1991: ix) in the Indian context.