Gustavo Gutierrez

Resumen: El presente artículo presenta el tema del pecado social, concepto que evoca las estructuras socio políticas de pecado que amenazan la dignidad de la persona humana. Para su definición, se recurrirá en un primer momento a los planteamientos de la Doctrina Social de la Iglesia. Luego, se indagará en la Sagrada Escritura especialmente en el pensamiento profético como el mensaje de Jesús de Nazaret. Finalmente y para visualizar su lugar en la teología latinoamericana, se recurrirá tanto a los documentos Magisteriales del Episcopado Latinoamericano y del Caribe y a planteamientos de teólogos del continente y del Europa. Con estos elementos se pretenderá levantar categorías de comprensión frente a una realidad continental marcada por la injusticia, la pobreza, el lucro y la violación sistemática a los
derechos humanos, situaciones que para la fe en Jesucristo y los creyentes son antievangélicas y contrarias al plan de Dios.

This work analyzes the influence of Marxism in two theological projects of liberation: Liberation theology. Perspectives (1971) by Gustavo Gutiérrez and The ideological weapons of death (1977) by Franz Hinkelammert. The work is divided into three sections. The first two sections are intended to analyze, respectively, the texts of Gutiérrez and Hinkelammert. Emphasis is placed here on the reception and particular appropriation of Marxism made by each author. The third section, finally, compares the peculiar readings of Marxism of these two authors as well as their theological projects

Paradigm: The paper develops a metaphor from the river of Ezekiel 47 to describe the four stages of spiritual movements proposed by Gustavo Gutiérrez and Walter Principe culminating in "the healing of nations."

Thesis: If the Vineyard aspires to become a spiritual movement capable of transforming not just churches but societies and cultures, they must consider founding a distinctively Vineyard college in the liberal arts tradition. Such a college is the Vineyard’s best hope for forming a multi-generation community of sufficient spiritual and intellectual depth to “heal nations” by fulfilling their mission of “proclaiming and practicing the full message and reality of the kingdom of God.”

Support: The paper briefly sketches three possible arguments in defense of this thesis: 1) an argument from scripture, 2) an argument from history, and 3) an argument from Vineyard distinctives.

(Invited Workshop Presentation)

The liberation theology of Gustavo Gutiérrez has offered an effective postcolonial critique of the conditions of life of the Latin American poor, and of a theological method that legitimated them. The present article studies early writings of Gutiérrez that show his critique taking form. In the first instance, Gutiérrez argued, theological truth is not something beheld in philosophical theoria, but is rather a performance of agonistic practice. One may usefully abstract to theoretical expressions of the truth about divine matters; however, the abstractions are only useful if—indeed only true if— they play back upon that practice to effect greater freedom for the poor. So Gutiérrez drew upon and pointed toward a ‘new spirituality’—a theological and practical reorientation away from the spirit of a Eurocentric faith, enmeshed in the geopolitics of colonialism and neocolonialism under which most Latin Americans have suffered for centuries, toward the spirit in which the poor whom he served live. Eventually, in pursuing this reorientation himself, Gutiérrez became persuaded that methodology is not the primary mode of critique, and began a turn from conceiving theology as ‘critical reflection on practice’ to conceiving it as ‘thought about a mystery’. This study’s limited purpose is to understand Gutiérrez’ development to this pivotal moment.

In this paper, we will explore liberation theology as defined by Gustavo Gutierrez, who is considered to be its founder. We will use it as an example
to show how secular philosophy, and Marxism in particular, can influence
Christianity and create new theological directions and movements. Also, we
will see if there are some of its principles which we can freely accept as Christians, and which of them do we need to take with a grain of salt.

This project is a work of integrating the themes of ‘being’ and ‘doing’ in a constructive soteriology. This will be done by correlating Paul Tillich’s existentialist theology with Gustavo Gutiérrez’s liberation theology. Intersections between the two theologians are found in their phenomenological methods as well as their emphasis on historical salvation and its dependence on revelation. These intersections will lead to the thesis that the concept of “the courage to be as solidarity and protest” is the key to integrating Tillich’s and Gutiérrez’s soteriologies, as well as the themes of ‘being’ and ‘doing’ in a constructive soteriology.

Religious and secular groups alike have long marginalized those who practice “kinky sex.” These discourses of bodily control have been deconstructed and proven faulty. However, this proposal goes further than mere deconstruction and exposes the gaping hole under this new deconstruction: what does a doctrine of sin look like for kink practitioners? This gaping hole is lubed and ready to be filled. According to a kinky doctrine, sin is violating consent and obstructing escape, the failure to accept limits, and the external essentialism of identity. This kinky theology of sin will not only be useful for members of the kink community but also for individuals from a wide range of identities and practices.

This work was defended as a doctoral thesis at the Vrije Universiteit in Amsterdam in 2009 and subsequently published as The Poor in Liberation Theology: Pathway to God or Ideological Construct (Abingdon: Routledge, 2014).
Keeping The Window Open: The Theological Method of Clodovis Boff and the Problem of the Alterity of the Poor
The question underlining this study is as follows:
What in the methodology of liberation theology, especially as developed and spelt out by Clodovis Boff, enables the poor to remain other and hence iconic?
Therefore, I have sought over the course of this work to examine how liberation theology portrays the unique and irreducible giftedness of the other poor. I have undertaken to ascertain to what extent liberation theology allows this other to be iconic, to be revelatory of Christ, and if it can offer any safeguards against the idolizing of the poor. I have, therefore, asked how the method of liberation theology can allow the poor to remain other and to what extent it prevents the poor from being made into an ideal and ultimately into idols.
The structure of the work is as follows. The first chapter begins with a consideration of how the poor have in fact been treated in liberation theology. It is clear that there have been a wide variety of approaches and emphases. Some socio-anthropological research will then be examined, to see how the poor seem to have responded to liberation theology, both on its own terms and in comparison with what is offered by neo-Pentecostal groups. One sample theological criticism of liberation theology’s concept of the poor will then be discussed. This chapter both presents and questions liberation theology’s use of the category of the poor, noting its strengths and actual or at least potential weaknesses.
The second chapter narrows the focus. It deals first with liberation theology’s retrieval of the notion of idolatry as a language to describe the current global capitalist economy. Thus, idolatry is first viewed in relation to the economy and economics. Alternatives are considered in the form of different utopias which liberation theology has developed. At the same time, the risks and dangers of utopic thinking are also examined. This leads me on to a discussion of ideology, which I link with idolatry. I discuss how liberation theology itself has understood ideology, and some other relevant contributions to the debate concerning ideology. I address the fairly frequent accusations that liberation theology is itself ideological. I conclude the chapter with an examination of one of liberation theology’s responses to the problem of idolatry and ideology, its insistence on the presence and transforming power of the God of Life.
My third chapter interrupts the direct treatment of liberation theology. I begin with a historical excursion. The Iconoclast controversy, culminating in the Second Council of Nicaea, marks the one time the church in council has seriously considered what it is that makes something iconic. Thus I present the issues at stake in the controversy, and the conciliar response. My point here is twofold. I applaud the Council for its recognition of the transcendent possibilities inherent in the material, thus opening the way for the claim that the poor can indeed be iconic. On the other hand, I note that the phrasing of the council’s documents is such that in practice it creates a new form of totality, thus effectively denying the transcendence it seeks to defend by its ideological approach. At this point, I introduce Emmanuel Levinas. To talk about the alterity of the poor necessitates a more general discussion of alterity, which Levinas made a central plank of his philosophy. But in order for there to be room for justice, it is necessary also, Levinas argues, to introduce the figure of the third, the other of my other. This, I point out in a brief return to liberation theology, is a facet of Levinas’ thought that has been largely ignored by Enrique Dussel, one of the major points of encounter between liberation theology and Levinas.
The use of the word ‘totality’ above refers not only to Levinas, but also to one possible way of describing idols. Jean-Luc Marion has developed a carefully thought-out body of work examining the nature of conceptual icons and idols, and I turn to him finally in Chapter Three. He gives me, in the first place, a language to discuss the problem which has been hovering over the previous chapters and is implicit in my title, Keeping the Window Open, concerning icons and idols. Second, in his discussion of the phenomenon of givenness and the figure of l’adonné he offers a further contribution to understanding the role of the liberation theologian in encounter with the other poor.
In the fourth chapter, having established the nature of the problem – how the transcendence (the mystery) of the other is made possible – and some potential responses from elsewhere, I turn to the theological method of Clodovis Boff to see whether this method can protect the poor from becoming idols and allow them to remain icons. This chapter presents a careful reading of Boff’s work over the past thirty years. I finish with a Conclusion that brings Levinas, Marion and Boff together, to suggest a way in which liberation theology can proceed that will help it to avoid the idolising of the poor.
Thus, the poor are allowed to be what liberation theology has always claimed they are, a sacrament of Christ, a privileged place of encounter with the God of the poor, who has heard the cry of his people and come down to set them free.

Hans Urs von Balthasar's vast corpus of theological, philosophical, literary, and pastoral writings remains one of the most impressive achievements in 20th century thought. In light of liberation theology and now the papacy of Francis, however, a theological affirmation of the option for the poor remains dangerously weak in Balthasar's corpus. Von Balthasar and the Option for the Poor offers a sympathetic reforming of Balthasar's account of the drama of salvation—what he calls "theodramatics"— in response to this weakness.

Balthasar argues that his theodramatics intends to do justice to human existence as personal, social, and political, but his regular inattention to God's concern for and solidarity with the oppressed undercuts his own intentions. Von Balthasar and the Option for the Poor strongly affirms Balthasar's most fundamental theological commitments, but then reimagines his theodramatics in light of a strong recognition of the option for the poor within divine revelation and oppression as a force within the drama of salvation.

The first half of the book offers a clear account of Balthasar's most fundamental philosophical and theological commitments as a foundation for developing a liberating theodramatics. The second half offers a creative reworking of Balthasar's Christology, anthropology, and ecclesiology in light of the work of Gustavo Gutiérrez, Oscar Romero, and Jon Sobrino as well as seldom engaged texts in Balthasar's corpus. In so doing, Von Balthasar and the Option for the Poor provides a rich and unmatched dialogical engagement between Balthasar and Latin American liberation theology—an engagement that brings greater consistency to Balthasar's thought, increased attentiveness to the shape of divine revelation, and greater responsiveness to the challenges facing the Church in the modern age. As a liberating theodramatics, Balthasar's theological vision is opened to and reformed by a robust affirmation of God's merciful partiality towards the poor and oppressed, the option for the poor as an essential dimension of the Christian life, and the recognition that oppressive structures are theodramatic realities that oppose God's gift of life.

El 20 de enero de 1968, el Papa Pablo VI anunció la convocatoria de la Segunda Conferencia General del Episcopado Latinoamericano, y el 24 de agosto de 1968 la inauguró con un discurso pronunciado en la Catedral de Bogotá. Las sesiones de trabajo fueron realizadas en el Seminario de Medellín entre el 26 de agosto y el 6 de septiembre de ese año. Medellín se ha considerado como “el único ejemplo de una recepción continental del Vaticano II” 1 efectuada de forma colegiada y sinodal. Este artículo de Rafael Luciani desgrana los grandes temas teológicos del Documento de Medellín, que dan cuenta de un modo profético de hablar teológicamente. Presentamos aquí la SEGUNDA PARTE de esta colaboración del teólogo venezolano, que completa la propuesta ofrecida en nuestro número anterior.

THE POOR IN LIBERATION THEOLOGY
Pathway to God or Ideological Construct?


Liberation theology has, since its beginnings over forty years ago, placed the poor at the heart of theology and revealed the ideologies underlying both society and church. Meanwhile, over this period, the progressive church appears to have stagnated and the poor of Latin America have turned increasingly to neo-Pentecostalism.

The Poor in Liberation Theology questions whether the effect of liberation theology is to provide a pathway to God or really to construct idols out of the poor. Combining the conceptual language of the philosophers Jean-Luc Marion and Emmanuel Levinas with the methodology of the liberation theologian Clodovis Boff, the volume outlines how liberation theology can work to ensure the poor do not become an ideological construct but remain icons of God.

Drawing on a wealth of material from Latin American and Europe, the book demonstrates the continuing validity and importance of liberation theology and its further potential when engaged with contemporary philosophy.
Here you can find the contents list and the introduction.

For Evan:
With the rise of autism and other developmental maladies of modernity, the church (already struggling to develop genuine and practical disability awareness and solutions) must grapple with the place of the cognitively disabled in their assembly. Using personal narrative, published narrative, and statistical information to demonstrate the scope of the issue, this paper then uses scripture, historical-critical examination, liberation theology, redaction, and the works of the church fathers to say it plainly: the place of the cognitively disabled is completely equal to all other members of the church. Addressing the challenge of 1 Corinthians, this paper shows that those members with cognitive challenges should not be denied access to all of Christian life including the most important sacrament: Holy Communion. As with all Christians, when church leaders administer what is requested,  the leaders must trust that the most sovereign God has the soul of the individual in the palm of His hand.

Published in 1971, the work of Peruvian theologian Gustavo Gutiérrez, A Theology of Liberation, marks the starting point of an original theological development within contemporary Christianity. Because of its huge historical and ecclesial impact, more attention has been devoted to exploring the several branches of Liberation Theology than to its historical or intellectual roots. This work will be centered on exploring the European roots of A Theology of Liberation and particularly the relationship between this work and the Nouvelle Théologie movement. The article is divided into three sections. First, it will critically assess what theologians and historians have said thus far about the roots of Gutierrez's work. Second, it explores the historical and biographical relationships between the nouveaux théologiens and Gustavo Gutiérrez. Finally, the article will deal with Gutierrez's definition of the task of theology as critical and historical and trace the influence of Marie-Dominique Chenu, Yves Congar, and Maurice Blondel in the explanation of his theological method.

The alliance between Appalachian churches and the coal industry has brought Appalachia to its knees. For over two centuries, Appalachian ministers and priests have pressured their congregants to sell land, manipulate papal documents, exploit church properties for personal gain, and frame incomplete economic data regarding the coal industry with sound theological arguments. In response to this institutional corruption favoring the coal industry, a new theory of Appalachian liberation theology needs development to break the coal-church alliance. Through examining papal documents, theological work by Michael Iafrate and the Catholic Committee of Appalachia, and jobs and economic data from agencies like the Appalachian Research Commission and Energy Futures Initiative, liberation theologians can begin to chart the first contours of Appalachian liberation theology. Such a theology involves the exaltation of the local church, grassroots change, support for green energy, and the empowering of youth voices through granting them positions that enable institutional change.

Ecclesia reformata, semper reformanda est aspires for a continuous reform. The urgency of self-reformation is conditional, not only secundum verbum Dei, but also contextio in contexto. In Indonesia, at current mondial era, the call of perpetual reformation for the church is contrapuntal with the groan of all creatures, yearning for holistic liberation, which resonates beyond the wall of traditions. This essay will trace the aforementioned motto in a dialogue with Calvin and Gutiérrez, to empower Christian service for Indonesia.

The purpose of this article on the basis of sources on liberation theology is to identify, analyze, and summarize the nature of this branch of theology, while emphasizing the practical problems of the church. As a methodological framework, the author analyzed primary sources of Latin American theology, which allows the reader to consider more deeply the theological and socio-cultural features of liberation theology. The paper is original in that the author puts new names and ideas into Ukrainian theological discourse, addresses key works of the representatives of liberation theology, and promotes a different approach to theology, hermeneutics, and missiology. Liberation theology is presented here as a method by which it is possible to conduct a kind of discourse on almost all theological and social topics of the Christian life. In conclusion, the author states that although liberation theology is inextricably linked to leftist ideology, it causes intense debate in the scholarly and especially the theological environment. Despite the availability of a wide range of interpretations of the new movement, one cannot ignore the religious significance of this innovative movement. Recognition of the potential of liberation theology leads to the actualization of the transformation of traditional religious institutions and practices of Christianity. Liberation theology opens up new possibilities for dialogue between society and religious communities, and the new socio-cultural situation in Ukraine proves that this version of theology is more than relevant today.

In the following lines I would like to propose to the reader a strategy that allows us to examine theology in a renewed way by means of the establishment of some central connections between
the writings of William James (1842-1910) and Gustavo Gutiérrez O. P. (1928). For this purpose, firstly (§ 1) I want to show how Gutierrez conceives the theological work, emphasizing the consequences that could be derived from the author’s conceptual shift according to which
theology is comprehended as the understanding of the faith , i. e., as a reflection whose starting and returning point is the experience of faith of the believer. In the second part of the essay (§ 2) I want to revise how James conceived the philosophical enterprise, showing the novelty of his pragmatism and its structural similarities, especially regarding the role of experience for theoretical reflection, with the thesis of Gutierrez presented in § 1. Having raised the central parallelisms between the ideas of both thinkers, in the final sections I will point out the relevance of
these for contemporary theology. In that sense (§ 3), I will synthetically show that James developed a dual but integrated strategy to examine the religious phenomenon: a minimalist
approach (which is an exercise of abstraction from the embodied nature of the experience of faith that focuses on its core elements, those more capable of reaching consensus and less dependent on a particular religious denomination) and a maximalist approach (which, rather, examines the
experience of faith in all its density, in all its cultural, economic, political dimensions, etc.), the same that allow us, as we shall see, a more appropriate analysis of the religious beliefs according
to the contexts in which we are situated. The essay ends (§4) by indicating how the theology of Gutierrez could be interpreted as a part of this dual strategy of reasoning, arguing that the Peruvian theologian develops a process of orthodox secularization of theology that permits both a convener and open discourse and a true work of deepening the Gospel’s message and the tradition of the Church.

While liberation theology certainly does have a well-articulated set of epistemological convictions, seldom has its position been explored within the context of analytic philosophy. Its claims to knowledge production and verification have been expressed in terms of dogmatic theology, for instance, or in conversation with 'continental' philosophical traditions
such as historical materialism, phenomenology, and existentialism. I will explain some of the reasons for this divergence in what follows, for they are in fact not ancillary to the direction liberation theology has taken in explicating its unique and extremely influential vision for the ways and modes of knowing within theology. Indeed, due to a set of core convictions about how and where knowledge and wisdom are to be found, liberation
theology has rarely drawn upon the traditions that characterize the analytical- philosophical explorations of epistemology that dominate the Anglo-American context.

This course explores the contributions of contemporary Christian theologians by centering their texts around eleven doctrinal foci: theological language, theological method, scripture, God, the trinity, Christ (Christology), the Holy Spirit (pneumatology), creation, sin (hamartiology), salvation (soteriology), and the church (ecclesiology). Though the doctrinal foci are foundational to theology in every period, this course addresses how theologians of the last century have altered the stakes and assumptions of theological discourse. While respecting the traditional, doctrinal scaffolding, and its more contemporary structures, this course invites students to build their own, informed theological positions.

Kurtuluş Teolojisi ve Öze Dönüş: Hıristiyan ve İslami Perspektifler adlı elinizdeki kitap; Din, Toplumsal Değişim ve Kurtuluş Teolojisi Üzerine Mülahazalar, Başlangıcından Günümüze Kurtuluş Teolojisi, Hıristiyan Kurtuluş Teolojisi ve Öze Dönüş Tartışmaları, İslami Kurtuluş Teolojisi ve Öze Dönüş Tartışmaları, Hıristiyan ve İslami Perspektiflerin Mukayesesi ve Kurtuluş Teolojisinin Geleceği alt başlıklarından oluşuyor. Eser, Türkiye’de önemli bir boşluğu doldurmaya aday zira eserin kaynakçasından da açıkça anlaşılacağı üzere Türkiye’de bu alanla ilgili çalışmaların sayısı bir elin parmaklarını geçmeyecek kadar az. Bu bereketli konu, Türkiye solu din meselesine karşı bilindik bir mesafelilik içinde olduğu, Müslüman düşüncede de kurtuluş teolojisi solun bir icadı olarak okunduğu için ihmal edilmiş olarak kaldı. Bu nedenle eserin yayınlanması hem akademideki hem de siyaset mecrasındaki boşluğun doldurulmasına katkı sağlayacaktır. Bu çalışma İslamcılığın, yalnızca “İslam’ın modern toplumların meselelerine çözüm üretmede aktif çaba içerisinde olduğunu göstermekle” kalmayacak, aynı zamanda Hz. Peygamberden bu yana her zaman ve mekânda, kendisine ihtiyaç duyulan her zeminde Müslüman toplumların sorunlarına çözüm bulmaya çalışmış olduğunun da tekrar fark edilmesini sağlayacaktır. Kitabın bir başka katkısı da İslamcıların tekrar tekrar vurgulamış olduğu bu ilkelerin, diğer dinlerde de zaman zaman yansımasını bulmuş olduğunu göstermesi olacaktır. Dolayısıyla İslamcılığı kurtuluş teolojileri üzerinden okumaktan ziyade kurtuluş teolojilerini İslamcı duruşa yaklaşmaları bakımından okumak daha isabetli olacaktır.

The response of an aircraft in flight to atmospheric gusts is one of the dynamic response problems, which
controls the wing design and dimensioning of large aircraft. In the present work, dynamic analysis of an aircraft
subjected to a one-dimensional random gust is carried out. Power spectral density (PSD) of gust is represented by both
von Karman and Dryden mathematical gust model. Finite element model (FEM) of a typical aircraft is generated
using Finite Element software. Aero dynamic modelling is also carried out. The Doublet-Lattice method (DLM) is
used for interfering lifting surfaces in subsonic flow. The analysis was performed using the advanced FEM software.
Natural frequencies are computed and mode shapes are identified. Continuous gust is applied on the aircraft and the
dynamic acceleration and bending moments are computed at critical locations. This work provides dynamic loads due
to gust using von Karman and Dryden models.

The liberation theology of Gustavo Gutiérrez has offered an effective postcolonial critique of the conditions of life of the Latin American poor, and of a theological method that legitimated them. The present article studies early writings of Gutiérrez that show his critique taking form. In the first instance, Gutiérrez argued, theological truth is not something beheld in philosophical theoria, but is rather a performance of agonistic practice. One may usefully abstract to theoretical expressions of the truth about divine matters; however, the abstractions are only useful if—indeed only true if— they play back upon that practice to effect greater freedom for the poor. So Gutiérrez drew upon and pointed toward a ‘new spirituality’—a theological and practical reorientation away from the spirit of a Eurocentric faith, enmeshed in the geopolitics of colonialism and neocolonialism under which most Latin Americans have suffered for centuries, toward the spirit in which the poor whom he served live. Eventually, in pursuing this reorientation himself, Gutiérrez became persuaded that methodology is not the primary mode of critique, and began a turn from conceiving theology as ‘critical reflection on practice’ to conceiving it as ‘thought about a mystery’. This study’s limited purpose is to understand Gutiérrez’ development to this pivotal moment.

The primary difference between Martin Luther’s and Gustavo Gutiérrez’s understanding of freedom lies in each theologian’s views on human agency. Luther emphasises God’s agency in order to demonstrate human helplessness and the need to turn to God, while Gutiérrez emphasises the way in which human action affects theological reflections and political liberation, as humans participate in the continuation of God’s creation. Both manners of understanding human action are important as a system of checks and balances in the Christian life: Christians must rely on the omnipotence of God while understanding that they are also active agents in the world, and that their actions have consequences.

Much of the language of the church--messiah, kingdom,lord--belongs to the realm of politics as much as it does that of religion. Yet, given the tendency in Western society to treat politics as the business of government and moral instruction as the prerogative of the church, the teaching of Jesus in the Sermon on the Mount is habitually regarded as an example of the latter to the neglect of its political content. This book challenges this limitation of politics to statecraft as it identifies Christian social practices, such as nonviolence, enemy-love, and unlimited generosity, as laying the foundation for a community that is more truly political, that is, more properly ordered, than are its secular alternatives.The close exegesis of the Sermon on the Mount unfolds through an engagement with the theologies of Gustavo Gutierrez and John Howard Yoder. Indeed, this study brings together the work of these two important twentieth-century theologians for the first time. NewTestament and theological scholars and students as well as those interested in the relation of religion and politics will learn from and be challenged by this important book.

Este artículo busca dar cuenta del carácter de inculturación de la espiritualidad que se hace presente en la obra Beber en su propio pozo, que evidencia la apropiación de los elementos propios de la cultura a través de los cuales se expresó la acción del Espíritu en las comunidades eclesiales presentes en América Latina. Este aporte puede ser fuente de inspiración para evidenciar las múltiples manifestaciones del Espíritu que pueden estarse forjando en la sociedad y ser referente importante ante la necesidad de inculturar tanto la teología como la espiritualidad hoy.

The theory and practice of liberalism has historically justified the dispossession of non-European peoples through the ideological deployment of individual rights—private property being the most prominent. Rather than discarding rights language altogether due to its colonialist background, the theological option for the poor in the postconciliar Church of Latin America establishes a criterion of authenticity that contributes to its prophetic renewal. The methodological turn toward the poor evident in the liberation theology of Ignacio Ellacuría can wrest rights from its crippling association with political, economic, and cultural forms of liberal domination as seen in the Americas. Latin American theologians provide historical and constructive resources for demythologizing the sacred right to private property in liberalism’s neocolonial present and historical past, as typified by John Locke. Specifically, the theme of integral liberation outlines the material, social, and transcendent dimensions of justice for the dispossessed as an ecclesial alternative to liberal individualism.

Este artículo pretende dar cuenta de la relación existente entre la teología política del alemán Johann Baptist Metz y la teología latinoamericana de la liberación. En esa relación se puede percibir cómo el discurso sobre el Dios de Jesús de Nazaret, que nace en nuestro continente, influye positivamente en la propuesta teológica del teólogo alemán. Diversos encuentros de Metz con los teólogos latinoamericanos en la década de los 80, menciones explícitas de la teología de la liberación en buena parte de su obra y su prólogo a la edición alemana de "Teología de la liberación, perspectivas" de Gustavo Gutiérrez, indican que Metz recibió y valoró positivamente la creatividad latinoamericana.

La experiencia del Espíritu es una experiencia de liberación, ambas son vivencias que ocurren de manera simultánea y de las que hallamos evidencias en la biblia y en la experiencia histórica. La teología de la liberación intenta relacionar la salvación y la liberación histórica del ser humano (y de la creación) en la experiencia trinitaria de Dios, por lo que es de sumo interés analizar el papel que ocupa la pneumatología en la teología de la liberación, debido a que el Espíritu es quien ha guiado a su Iglesia hasta la época contemporánea, es también quien nos conduce a actuar conforme al signo de los tiempos.

It is a very brief essay that aims to show a coherent legitimate Post-Holocaustic Theology heritage on Modern Theologies, such as Feminist/Womanist and Black/Indigenous Theologies, not only by means of Theological Dialog but in an existential level, being, in some cases easy to call all the Theologies that pledge for a responsible ecclesiastic answer from the Churchs towards suffering groups - Holocaustic Theologies! It uses Post-Holocaust Theological bases to produce dialog tools.