Praxis of peace, the pastoral work and theology of Bishop Samuel Ruiz and the Diocese of San Cristobal de Las Casas, Chiapas, Mexico (original) (raw)
Related papers
2015
This thesis aims to provide a critical assessment of Camilo Torres' concept of efficacious love in the light of a hermeneutics and ethics of liberation, to contribute theoretically to theological reflection upon the mission of the Protestant and Roman Catholic churches in Colombia, and generally in Latin America. It proposes the thesis that the theology of Camilo Torres, viewed from the perspective of a hermeneutics and an ethics of liberation, can be foundational for seeking, constructing, and sustaining peace with justice in a context of oppression and violence. all in the synagogue were fixed on him. Then he began to say to them, Today this scripture has been fulfilled in your hearing." Luke 4:18-21 (New Revised Standard Version) 17 Camilo Torres, Cristianismo y revolución, prologo, selección y notas de Oscar Maldonado, Guitemie Olivieri y German Zabala. (México: Ediciones Era, 1972), 36. The original text in Spanish is rendered as follow: "Los que piensan son castigados. La reacción se comienza a pasear por todo nuestro continente como si las mayorías no existieran. ¡Hasta cuando! … ¡Pero la reacción mueve un de sus poderosos dedos y nos paraliza! No podemos seguir sin organización y sin armas iguales, por lo menos".
2010
This book on the missiology of M. Richard Shaull makes a definite contribution to both the history of Christianity and missiology in Latin America and the Caribbean. The story of Millard Richard Shaull, a missionary from the United States who was transformed by historical praxis and pastoral ministry in Latin America, is worth telling. M. Richard Shaull was a pioneering voice in the movement called liberation theology in Latin America and the Caribbean. His solid theological background in the Reformed tradition, his attentive and open mind, and his prophetic vocation and vision discerned in the midst of suffering and hope provide for the development of a relevant theology of mission. John A. Mackay, a towering figure in the ecumenical movement, and Shaull's mentor at Princeton Theological Seminary, became his main source of inspiration and theological advice. It was in the 1950s that M. Richard Shaull started to reflect and write on the church and its mission in the sociopolitical turmoil taking place in countries like Colombia and Brazil. His active involvement over the years in the World Student Christian Federation (WSCF) and his influence in the founding of Church and Society in Latin America, an avant-garde ecumenical organization in the early 1960s, place him both in the larger map of the ecumenical movement, particularly the World Council of Churches, and in the ecumenical movement in Latin America and the Caribbean. Shaull influenced the lives of theologians like Rubem Alves, his student in Brazil and at Princeton Theological Seminary, whose own work as a liberation theologian made a profound impact in the initial development of liberation theology in Latin America with his book, A Theology of Human Hope (Corpus Books, 1969). Dr. Á ngel Santiago-Vendrell, Assistant Professor of Evangelism at Asbury Theological Seminary (Florida Dunnam Campus), has gathered an impressive amount of information, which he diligently organized. He has selected important primary sources, analyzed the correspondence, and placed documents in their historical dimension (some of them unpublished and known to the general public for the first time). He has also traced books and essays forgotten or lost in missionary archives and personal collections of missionary executives.
Kamasean: Jurnal Teologi Kristen (Indonesia), 2024
The purpose of this study is to present the relationship established between liberation and martyrdom in the Salvadorean Church. The angle of analysis is the theological biographies of Óscar Romero and Ignacio Ellacuría, both martyrs of El Salvador. The method of biographical theology proceeds through contextual interpretations of lives and works of its characters. To do this, it takes into account his writings, studied with a hermeneutic of comparative analysis with other sources, taken from historical and ethnographic sciences. The method of theological biography, in this case, allows theology not only to verify the announcement of the Kingdom as proposed by the Gospel of Jesus Christ, but also discovers a new contribution in the way of interpreting these nuclei of Christian revelation. Liberation and martyrdom are fundamental realities for liberation theology, and they endow it with a specific direction and pathos. Their commitment and denunciation of social injustice constitute a prophetic dimension that serves as a model for an entire local church and in particular for the ordained ministry.
Journal of Latin American Theology, 2019
This article will briefly summarize the country’s current state of affairs both in general (politics, economics, society, etc.) and religious terms. We will then highlight case studies of positive examples of Christian life among the country’s inhabitants. Finally, we will explore what the Salvadoran church can learn from global Christianity, and vice-versa. En el presente artículo se hace una breve reseña de la situación actual del país, tanto en aspectos generales (política, economía, sociedad, etc.), como en términos religiosos. Posteriormente, se visibilizan casos de estudio donde se ejemplifica el buen actuar cristiano de algunos de sus habitantes. Por último, se elabora un análisis acerca de lo que la iglesia salvadoreña debe aprender del cristianismo global, así como de lo que la iglesia global debería tomar en cuenta del cristianismo salvadoreño.
Beginning in the 1960s, new forms of living the faith emerged in Latin America that linked it with a political dimension. The Catholic Church changed its pastoral orientation, and ecclesiastical base communities were established as part of an "option for the poor." The reflection that accompanied this process was known as liberation theology. By the end of the 1970s these communities were organizing conferences, publications, and theological reflections with strong international links and included hundreds of believers both in the countryside and in the city. During the following two decades, they were active participants in the construction of leftist political alternatives. While a minority pastoral practice today, they continue to hold national gatherings and maintain their international contacts.
The Legacy of Liberation Theology in Colombia The Defense of Life and Territory
Latin American Perspectives, 2016
Liberation theology was very important in Latin America between 1970 and 1980. While it is less significant today, it has not disappeared. If we look at Colombia, we can see the pastoral and political commitment of the religious and the laity in various regions as they accompany marginalized communities, victims of government and parastatal violence , in conformity with their preferential option for the poor. Motivated by the crucified Christ, the heirs of liberation theology have developed a theology of life or of human rights. As human rights advocates, they identify among the causes of violence the policies of capitalist development, denounced as imperialist and responsible for the poverty of the majority of the population. This development has its origin in the parallel dynamics of social and international relations and the associated adaptation of the social movement. La teología de la liberación tuvo mucha importancia en América Latina entre los años 1970 y 1980. Bien que hoy ella sea menos relevante, no ha desaparecido. Si tomamos el caso de Colombia podemos ver el compromiso pastoral y político de laicos y religiosos presentes en diferentes regiones del país, quienes consecuentes ante su opción preferencial por los pobres están acompañando comunidades marginalizadas, víctimas de la violencia estatal y paraestatal. Inspirados en Jesús crucificado, los herederos de la teología de la liberación han hilado una teología de los derechos humanos o de la vida. Como defensores de derechos humanos, ellos identifican dentro de las causas de la violencia las políticas de desarrollo capitalista, denunciadas como imperialistas y como responsables de la miseria de las grandes mayorías. Esta trasformación se origina en la dinámica paralela de las rela-ciones sociales e internacionales y la adaptación consecuente del movimiento social. At first glance, it would seem that liberation theology had disappeared or at best that only a few members of its "old guard" remained. In my view, however , while there have doubtless been changes, they reflect a dynamic that has affected almost all social movements-the formulation of demands in human Leila Celis is a professor of sociology at the University of Quebec in Montreal, specializing in the study of social movements, violence, human rights, and Latin America. She thanks Abilio Peña, tireless defender of human rights in Colombia, for generously giving of this time to discuss this article with her and the LAP reviewers for comments that permitted its improvement. Victoria J.