#liberation-theology — Public Fediverse posts

#LiberationTheology bishops and theologians were excommunicated for evangelizing about it.

Paulo Freire’s Pedagogy of the Oppress is about using education to fight the violence of poverty ―which is engineered by capitalism.

do you know who was against this? Pope John Paul II and his inquisitor, the man i call Pope Rat after succeeding him.

that's why Pope Francis’ election was earth-shattering. he leaned towards la teología, which is why he wrote encyclicals about economic violence.

@Bad

#LiberationTheology bishops and theologians were excommunicated for evangelizing about it.

Paulo Freire’s Pedagogy of the Oppress is about using education to fight the violence of poverty ―which is engineered by capitalism.

do you know who was against this? Pope John Paul II and his inquisitor, the man i call Pope Rat after succeeding him.

that's why Pope Francis’ election was earth-shattering. he leaned towards la teología, which is why he wrote encyclicals about economic violence.

@Bad

“The world as we have created it is a process of our thinking. It cannot be changed without changing our thinking.”*…

The transition from small hunter-gatherer societies into complex civilizations gave rise to the first Axial Age [see also]. Does our polycrisis moment herald another big shift?

Nathan Gardels, editor-in-chief of Noema, introduces two provocative articles from the current issue that suggest that it might…

Is our present moment comparable to the first Axial Age some 2,500 years ago? This was a time when major religions, philosophical frameworks and ethical systems — from Hinduism and Buddhism to the Hebrew prophets and the Greek philosophes — emerged around the world in relative simultaneity.

In a Noema essay, Otto Scharmer thinks this is likely so. If history moves by cycles of challenge and response, he argues that today’s “planetary polycrisis” — widespread anomie, social distrust and disorientation in the face of war, climate change and the upheavals of AI — “demands not just better policies or technologies but a shift in our structure of consciousness” at the level of collective awareness. He continues, “For the first time in human history, the challenges we face require a planetary response.”

In the first Axial Age, the attainment of written language capacitated an inner life of reflection on the basis of abiding texts that created a platform for shared meanings. That critical self-distancing capacity for reflection, or “interiority,” enabled people to transcend their immediate circumstances, tribes and local narratives to become self-aware as individuals in the larger universe. The sociologist Charles Taylor called this process “dis-embedding.”

In this context, written language — the first cloud technology of stored information — fostered philosophical exchange, the codification of ethical systems and shared metaphysical notions of salvation from the earthly storm. The sense of ontological security these narratives promised amid perpetual turmoil spread the appeal among constituencies far and wide.

In our era, Scharmer sees a new axial shift toward “collective interiority,” in which a new consciousness of the relationality of all being as an indivisible unity conjoins the subjective inner world with the outer world. In a word, he sees the “re-embedding” of the individual back into the interdependence of community and nature, this time not out of narrow ignorance as in the ascribed past, but through an enlightened ecology of mind. 

Scharmer’s prime anxiety is what he calls “an emerging epistemic monoculture.” He writes: “Just as industrial agriculture replaced the diversity of the living soil with chemical fertilizers and crop monocultures — productive in the short term, devastating over time — the current AI moment is producing an epistemic monoculture. It manifests in a single computational form of knowing that views the world as a set of objects.”

In this, he follows the philosopher Martin Heidegger, who feared in the 1960s that the integral nature of Being would be extinguished by the advent of cybernetic technologies, in which encompassing feedback loops self-reinforce calculating reason to the exclusion of any spiritual dimension or philosophical frame to elevate or govern it. He worried that what he called the “technicity” of instrumental means with no substantive end would inexorably prevail over the diminished soul.

The key question going forward is whether this is necessarily so. Is AI the path to an epistemic monoculture that depletes the rich soil of experiential existence? Or, through the capacity for planetary-scale computation, can it cultivate the very collective interiority that comes from a fuller understanding of how multiple intelligences comprise the Earth system as one self-regulating organism? Won’t augmenting the human field of experience with AI, and vice versa, generate the very awareness of relationality that bridges the divide between individual and collective interiority?

In a related Noema conversation, theoretical biologist and complex systems scientist Stuart Kauffman discusses how this new consciousness would manifest as a transcendent presence awakened within individuals’ inner lives.

Frontier scientific advances have made us humans realize we are embedded and entangled within Earth’s habitat. We are not above and apart from our biosphere, Kauffman says, but “co-creators” in its evolution. Like the poet Goethe, he sees a dynamic, creative universe as a continuous “divine” activity rather than a static set of laws for all time — creatio continua —in which humans are participants.

“What are the implications for the self-understanding and responsibility of human civilization in this undetermined unfolding?” I asked Kauffman.

He explained: “The spiritual consequence, I would argue, is a new sacredness of participation. If the world is not fully given in advance, then Creation is not only ‘back then’ but ongoing. The sacred is not merely a completed order; it is the act of becoming itself … [it is] reverence for the creative unfolding, not worship of a finished blueprint.

“A ‘Next Axial Age’ could be framed as a spirituality of co-creation rather than dominion. And crucially, this spirituality would not be anti-science — it would be a new science understood as careful participation in a living, creative world.”

The observant reader will surely note how far all of this is from the dominant zeitgeist of bitter polarization in both culture and politics, the backtracking on climate commitments, the waging of hard-power wars and the acceleration toward superintelligence with few guardrails in place. Yet it is precisely these extreme conditions that are fueling the search for a new way of seeing and organizing the world. It is in the nature of an axial shift that it arises in opposition to the present order…

Awareness of the relationality of all being is a response to the planet in crisis: “What Might The Next Axial Age Look Like?” from @noemamag.com.

Both of the cited pieces– “We May Be Entering A Second Axial Age” and “Emergence Is Not Engineering“– are eminently worth reading in full.

Apposite: “On metanarratives – or, how we transform our cultural mythology” by Sharon Blackie, complemented by Nicholas Carr‘s “Restoration of the Demon” and Alan Jacobs‘ “Something Happened By Us: A Demonology” together, a caution against mistaking re-enchantment for re-connection.

* Albert Einstein

###

As we speculate on sea change, we might send compassionate birthday greetings to a man who tacked against the tide that may now be turning, Gustavo Gutiérrez; he was born on this date in 1928. A philosopher, theologian, and Dominican priest, he was one of the founders of Latin American liberation theology, and his 1971 book A Theology of Liberation is considered pivotal to the formation of liberation theology at large.

Gutiérrez’s theological focus connected salvation and liberation through the preferential option for the poor, with an emphasis on improving the material conditions of the impoverished. Gutiérrez argued that revelation and eschatology have been excessively idealized at the expense of efforts to bring about the Kingdom of God on Earth. His methodology was often critical of the social and economic injustice he believed to be responsible for poverty in Latin America, and of the Catholic clergy itself. The central pastoral question of his work was: “How do we convey to the poor that God loves them?”

source

“The world as we have created it is a process of our thinking. It cannot be changed without changing our thinking.”*…

The transition from small hunter-gatherer societies into complex civilizations gave rise to the first Axial Age [see also]. Does our polycrisis moment herald another big shift?

Nathan Gardels, editor-in-chief of Noema, introduces two provocative articles from the current issue that suggest that it might…

Is our present moment comparable to the first Axial Age some 2,500 years ago? This was a time when major religions, philosophical frameworks and ethical systems — from Hinduism and Buddhism to the Hebrew prophets and the Greek philosophes — emerged around the world in relative simultaneity.

In a Noema essay, Otto Scharmer thinks this is likely so. If history moves by cycles of challenge and response, he argues that today’s “planetary polycrisis” — widespread anomie, social distrust and disorientation in the face of war, climate change and the upheavals of AI — “demands not just better policies or technologies but a shift in our structure of consciousness” at the level of collective awareness. He continues, “For the first time in human history, the challenges we face require a planetary response.”

In the first Axial Age, the attainment of written language capacitated an inner life of reflection on the basis of abiding texts that created a platform for shared meanings. That critical self-distancing capacity for reflection, or “interiority,” enabled people to transcend their immediate circumstances, tribes and local narratives to become self-aware as individuals in the larger universe. The sociologist Charles Taylor called this process “dis-embedding.”

In this context, written language — the first cloud technology of stored information — fostered philosophical exchange, the codification of ethical systems and shared metaphysical notions of salvation from the earthly storm. The sense of ontological security these narratives promised amid perpetual turmoil spread the appeal among constituencies far and wide.

In our era, Scharmer sees a new axial shift toward “collective interiority,” in which a new consciousness of the relationality of all being as an indivisible unity conjoins the subjective inner world with the outer world. In a word, he sees the “re-embedding” of the individual back into the interdependence of community and nature, this time not out of narrow ignorance as in the ascribed past, but through an enlightened ecology of mind. 

Scharmer’s prime anxiety is what he calls “an emerging epistemic monoculture.” He writes: “Just as industrial agriculture replaced the diversity of the living soil with chemical fertilizers and crop monocultures — productive in the short term, devastating over time — the current AI moment is producing an epistemic monoculture. It manifests in a single computational form of knowing that views the world as a set of objects.”

In this, he follows the philosopher Martin Heidegger, who feared in the 1960s that the integral nature of Being would be extinguished by the advent of cybernetic technologies, in which encompassing feedback loops self-reinforce calculating reason to the exclusion of any spiritual dimension or philosophical frame to elevate or govern it. He worried that what he called the “technicity” of instrumental means with no substantive end would inexorably prevail over the diminished soul.

The key question going forward is whether this is necessarily so. Is AI the path to an epistemic monoculture that depletes the rich soil of experiential existence? Or, through the capacity for planetary-scale computation, can it cultivate the very collective interiority that comes from a fuller understanding of how multiple intelligences comprise the Earth system as one self-regulating organism? Won’t augmenting the human field of experience with AI, and vice versa, generate the very awareness of relationality that bridges the divide between individual and collective interiority?

In a related Noema conversation, theoretical biologist and complex systems scientist Stuart Kauffman discusses how this new consciousness would manifest as a transcendent presence awakened within individuals’ inner lives.

Frontier scientific advances have made us humans realize we are embedded and entangled within Earth’s habitat. We are not above and apart from our biosphere, Kauffman says, but “co-creators” in its evolution. Like the poet Goethe, he sees a dynamic, creative universe as a continuous “divine” activity rather than a static set of laws for all time — creatio continua —in which humans are participants.

“What are the implications for the self-understanding and responsibility of human civilization in this undetermined unfolding?” I asked Kauffman.

He explained: “The spiritual consequence, I would argue, is a new sacredness of participation. If the world is not fully given in advance, then Creation is not only ‘back then’ but ongoing. The sacred is not merely a completed order; it is the act of becoming itself … [it is] reverence for the creative unfolding, not worship of a finished blueprint.

“A ‘Next Axial Age’ could be framed as a spirituality of co-creation rather than dominion. And crucially, this spirituality would not be anti-science — it would be a new science understood as careful participation in a living, creative world.”

The observant reader will surely note how far all of this is from the dominant zeitgeist of bitter polarization in both culture and politics, the backtracking on climate commitments, the waging of hard-power wars and the acceleration toward superintelligence with few guardrails in place. Yet it is precisely these extreme conditions that are fueling the search for a new way of seeing and organizing the world. It is in the nature of an axial shift that it arises in opposition to the present order…

Awareness of the relationality of all being is a response to the planet in crisis: “What Might The Next Axial Age Look Like?” from @noemamag.com.

Both of the cited pieces– “We May Be Entering A Second Axial Age” and “Emergence Is Not Engineering“– are eminently worth reading in full.

Apposite: “On metanarratives – or, how we transform our cultural mythology” by Sharon Blackie, complemented by Nicholas Carr‘s “Restoration of the Demon” and Alan Jacobs‘ “Something Happened By Us: A Demonology” together, a caution against mistaking re-enchantment for re-connection.

* Albert Einstein

###

As we speculate on sea change, we might send compassionate birthday greetings to a man who tacked against the tide that may now be turning, Gustavo Gutiérrez; he was born on this date in 1928. A philosopher, theologian, and Dominican priest, he was one of the founders of Latin American liberation theology, and his 1971 book A Theology of Liberation is considered pivotal to the formation of liberation theology at large.

Gutiérrez’s theological focus connected salvation and liberation through the preferential option for the poor, with an emphasis on improving the material conditions of the impoverished. Gutiérrez argued that revelation and eschatology have been excessively idealized at the expense of efforts to bring about the Kingdom of God on Earth. His methodology was often critical of the social and economic injustice he believed to be responsible for poverty in Latin America, and of the Catholic clergy itself. The central pastoral question of his work was: “How do we convey to the poor that God loves them?”

source

This is an outstanding collection of Rudolf J. Siebert’s most poignant essay on #hegel and his influence on the Frankfurt School, as well as Christian #LiberationTheology. #philosophy #germany #idealism #sociology #theology https://www.ekpyrosispress.com

This is an outstanding collection of Rudolf J. Siebert’s most poignant essay on #hegel and his influence on the Frankfurt School, as well as Christian #LiberationTheology. #philosophy #germany #idealism #sociology #theology https://www.ekpyrosispress.com

Liberation Theology has taken over the Church
because the Pope is an American??!

Hell just froze over.

🎵',,,and I feel fine...'🎵

/jd

Pope Leo XIV tweets 2026.04.10-11

. . .
#JD20260411 #JDLinkBlog
#Iran #USA #Israel #EndlessWar #IranWar #WarOnIran
#UKpol #USpol #EUpol #Palestine all for #Israel

#Epstein #EpsteinWars
#Christianity #Pope #Catholicism #LiberationTheology

Liberation Theology has taken over the Church
because the Pope is an American??!

Hell just froze over.

🎵',,,and I feel fine...'🎵

/jd

Pope Leo XIV tweets 2026.04.10-11

. . .
#JD20260411 #JDLinkBlog
#Iran #USA #Israel #EndlessWar #IranWar #WarOnIran
#UKpol #USpol #EUpol #Palestine all for #Israel

#Epstein #EpsteinWars
#Christianity #Pope #Catholicism #LiberationTheology

Underground – RIP MLK 4/4

A Holy Saturday Illustration

Underground – RIP MLK 4/4

A Holy Saturday Illustration

Who Will Be Romero Today?

On this day we remember Archbishop Óscar Romero, murdered on March 24, 1980, while celebrating Mass. The church remembers him not simply as a tragic victim, but as a martyr whose blood was joined to the blood of the people he refused to abandon. Vatican sources still name him what so many already knew him to be in life: a “voice of the voiceless,” assassinated at the altar because he would not stop speaking for the poor.

Romero was killed soon after one of the most fearless sermons of the twentieth century. Addressing soldiers and police, he said that they were killing their own campesino brothers and sisters, and that God’s law stood above the commands of violent men: “Thou shalt not kill.” He declared that no soldier is obliged to obey an order against the law of God, and he ended with that thunderous plea: “In the name of God… cease the repression!”

That is why Romero remains dangerous. He did not speak in abstractions. He did not bless power from a safe distance. He did not soothe the conscience of empire. He named the sin directly. He named the victims directly. He named the moral responsibility of those ordered to carry out injustice. And for that, he was silenced by a bullet at the altar. Yet even in death he was not silenced, because martyrdom is a form of speech the powers of this world do not know how to answer.

Ten years later, in 1990, his name was still summoning people into the streets. The flyer for the Washington march commemorating Romero’s assassination called for an end to U.S. war in Central America, a march from the Capitol to the White House, and even nonviolent civil disobedience after the rally. It named the demands plainly: end U.S. aid to El Salvador, withdraw U.S. advisers, stop repressing the people, end the war against Nicaragua, lift the trade embargo, normalize relations. That call was real, and it was public. It survives in archival collections even now.

And I remember that day not as a line in a history book but as something lived in the body. Ten years after Romero’s assassination, I was arrested outside the White House after I and other activists built a miniature Central American village there. We were trying, in our small and vulnerable way, to make visible what policy papers and patriotic speeches tried to hide: villages, families, campesinos, the poor, the disappeared, the threatened, the dead. We were insisting that Central America was not a chessboard for Washington, but a place of human beings made in the image of God.

Read the rest of the essay at PeaceGrooves.

Who Will Be Romero Today?

On this day we remember Archbishop Óscar Romero, murdered on March 24, 1980, while celebrating Mass. The church remembers him not simply as a tragic victim, but as a martyr whose blood was joined to the blood of the people he refused to abandon. Vatican sources still name him what so many already knew him to be in life: a “voice of the voiceless,” assassinated at the altar because he would not stop speaking for the poor.

Romero was killed soon after one of the most fearless sermons of the twentieth century. Addressing soldiers and police, he said that they were killing their own campesino brothers and sisters, and that God’s law stood above the commands of violent men: “Thou shalt not kill.” He declared that no soldier is obliged to obey an order against the law of God, and he ended with that thunderous plea: “In the name of God… cease the repression!”

That is why Romero remains dangerous. He did not speak in abstractions. He did not bless power from a safe distance. He did not soothe the conscience of empire. He named the sin directly. He named the victims directly. He named the moral responsibility of those ordered to carry out injustice. And for that, he was silenced by a bullet at the altar. Yet even in death he was not silenced, because martyrdom is a form of speech the powers of this world do not know how to answer.

Ten years later, in 1990, his name was still summoning people into the streets. The flyer for the Washington march commemorating Romero’s assassination called for an end to U.S. war in Central America, a march from the Capitol to the White House, and even nonviolent civil disobedience after the rally. It named the demands plainly: end U.S. aid to El Salvador, withdraw U.S. advisers, stop repressing the people, end the war against Nicaragua, lift the trade embargo, normalize relations. That call was real, and it was public. It survives in archival collections even now.

And I remember that day not as a line in a history book but as something lived in the body. Ten years after Romero’s assassination, I was arrested outside the White House after I and other activists built a miniature Central American village there. We were trying, in our small and vulnerable way, to make visible what policy papers and patriotic speeches tried to hide: villages, families, campesinos, the poor, the disappeared, the threatened, the dead. We were insisting that Central America was not a chessboard for Washington, but a place of human beings made in the image of God.

Read the rest of the essay at PeaceGrooves.

Hab einen neuen Essay raus, zur Attributionsforschung als Memoria und Anticipation Passionis in der Klimakrise. Open Access link gibt es hier für das PDF https://www.transcript-verlag.de/978-3-8376-5368-7/verflochtene-erinnerung/ #ClimateChange #attributionscience #theology #LiberationTheology #attributionscience

Hab einen neuen Essay raus, zur Attributionsforschung als Memoria und Anticipation Passionis in der Klimakrise. Open Access link gibt es hier für das PDF https://www.transcript-verlag.de/978-3-8376-5368-7/verflochtene-erinnerung/ #ClimateChange #attributionscience #theology #LiberationTheology #attributionscience

#EvangelicalChristianity was propped up and funded by #CIA operations in the 1970/1980’s as a tool for establish control over South America, against Catholic #LiberationTheology.

The USA funded a protestant #christianity that emphasises obedience to authority and ”a suffering Jesus”, to underpin it’s capitalist extraction policy.

Missionaries were used as informants, and Liberation Theology which demanded care for the poor & indigenous was labeled as ”communist”.

https://youtube.com/watch?v=hePRA9yVdQE

#EvangelicalChristianity was propped up and funded by #CIA operations in the 1970/1980’s as a tool for establish control over South America, against Catholic #LiberationTheology.

The USA funded a protestant #christianity that emphasises obedience to authority and ”a suffering Jesus”, to underpin it’s capitalist extraction policy.

Missionaries were used as informants, and Liberation Theology which demanded care for the poor & indigenous was labeled as ”communist”.

https://youtube.com/watch?v=hePRA9yVdQE

@MusiqueNow #FascistMilitias
This reminds me literally of the US far-right regimes of the pairs Nixon-Kissinger & Reagan/Kissinger, invading or helping coups being made in Guatemala, Nicaragua, Chile, Argentina...thus putting millions of refugees fleeing their country.

Where to ?
To USA of course, land of the free home of the brave.
40 years later, the same refugees are hunted down like animals.

Pete "no fatties" #Hegseth dares talking about nuns and christian pastors being chased down and murdered by Maduro's Venezuela ans Cuba.
I especially remember CIA having dozens of planes bombed down because aboard were US missionaries from #LiberationTheology trying to help Guatemala and Salvador citizens arrested randomly and disappearing.

When Reagan and Tatcher learned some of tose deaths, they didn't mourn but ranted on "communist priests" helping spreading communism.

#NoOneIsIllegalOnAStolenLand

@MusiqueNow #FascistMilitias
This reminds me literally of the US far-right regimes of the pairs Nixon-Kissinger & Reagan/Kissinger, invading or helping coups being made in Guatemala, Nicaragua, Chile, Argentina...thus putting millions of refugees fleeing their country.

Where to ?
To USA of course, land of the free home of the brave.
40 years later, the same refugees are hunted down like animals.

Pete "no fatties" #Hegseth dares talking about nuns and christian pastors being chased down and murdered by Maduro's Venezuela ans Cuba.
I especially remember CIA having dozens of planes bombed down because aboard were US missionaries from #LiberationTheology trying to help Guatemala and Salvador citizens arrested randomly and disappearing.

When Reagan and Tatcher learned some of tose deaths, they didn't mourn but ranted on "communist priests" helping spreading communism.

#NoOneIsIllegalOnAStolenLand

PODCAST: Who's afraid of Palestinian Christianity? (+972 Magazine, 2025-12-18)

https://www.972mag.com/podcast-palestinian-christians-john-munayer/
———

>> today [Palestinian Christians] make up less than 2 percent of the population across Israel-Palestine — a decline mainly driven by decades of Israel’s apartheid policies, ethnic cleansing, and dispossession. The Israeli state has also consistently sought to leverage their precarity … seeking to divide #PalestinianChristians from their Muslim counterparts and the broader Arab and Palestinian national movements.

>> Yet … the community continues to forcefully oppose Israel’s occupation and reject attempts to depoliticize their faith.

>> … we speak with Palestinian theologian and lecturer John Munayer about the Palestinian Christian experience and the community’s active political role, as Israel accelerates its Jewish supremacist policies with active support from Zionist Christians abroad…

#LiberationTheology #Gaza #WestBank #palestine
@[email protected] @[email protected]

PODCAST: Who's afraid of Palestinian Christianity? (+972 Magazine, 2025-12-18)

https://www.972mag.com/podcast-palestinian-christians-john-munayer/
———

>> today [Palestinian Christians] make up less than 2 percent of the population across Israel-Palestine — a decline mainly driven by decades of Israel’s apartheid policies, ethnic cleansing, and dispossession. The Israeli state has also consistently sought to leverage their precarity … seeking to divide #PalestinianChristians from their Muslim counterparts and the broader Arab and Palestinian national movements.

>> Yet … the community continues to forcefully oppose Israel’s occupation and reject attempts to depoliticize their faith.

>> … we speak with Palestinian theologian and lecturer John Munayer about the Palestinian Christian experience and the community’s active political role, as Israel accelerates its Jewish supremacist policies with active support from Zionist Christians abroad…

#LiberationTheology #Gaza #WestBank #palestine
@[email protected] @[email protected]

The #Magnificat is a good antidote vs. those trying to displace #democracy w/ #autocracy. "He has routed the proud of heart. He has pulled down #princes from their thrones & exalted the #lowly. The #hungry he has filled w/ good things, the #rich sent empty away." #liberationtheology bit.ly/3Tz8mQW

Deuteronomy's Liberation Theology

https://fed.brid.gy/r/https://www.lifeisasacredtext.com/deuteronomys-liberation-theology/

Joseph Caryl was a member of the Westminster Assembly. Here he writes on Job 34 and the concept of a “crying” or extremely bad sin. Caryl says that oppression of the poor is an act that “crieth loud”, even if the oppressed shut their mouths. This is because it cries out to God.

Today, are we told to listen to another cry, the cry of those “oppressed” from hearing too much about the poor?

How can you seek out those who may have shut their mouths in suffering?
#christian #liberationtheology

Damn ok. Here's my unpopular opinion opinion for the night: if you see religion and leftism as being antithetical, you've lost the plot, honey. They're, in essence, the same thing. So critique those power structures, but the phenomenon itself, it's your friend, not your enemy. Both are pointing to the same thing.
#religion #leftism #communism #anarchism #circleoflife #Buddhism #taoism #liberation #liberationtheology #hottake

Damn ok. Here's my unpopular opinion opinion for the night: if you see religion and leftism as being antithetical, you've lost the plot, honey. They're, in essence, the same thing. So critique those power structures, but the phenomenon itself, it's your friend, not your enemy. Both are pointing to the same thing.
#religion #leftism #communism #anarchism #circleoflife #Buddhism #taoism #liberation #liberationtheology #hottake

The purest expression of spirituality is to aid in the liberation from oppression. Either your own liberation or the liberation of another. Aiding in your own liberation is what Jesus means by removing the log from your own eye. This way you can see more clearly to liberate the world. Aiding in the liberation of another is what is meant by giving your life for another. It doesn't necessarily mean to die though it can. But it can mean giving a portion of your lifetime for their benefit. Everything else you do should be as an aid to these pursuits.

#LiberationTheology

The existence of charity in a society is not the evidence of a just society, but it is in fact the evidence of justice in spite of an unjust society.

#Socialism #LiberationTheology

I'm seeing a lot of my fellow Christians posting "Blessed are the peacemakers" right now. But I have to say that submission to oppression is not peacemaking it is collaboration with the oppressor. Submission to the oppressors of this empire is aiding its oppressive ways. Neither of these things make peace, they simply multiply oppression.

#LiberationTheology

I'm seeing a lot of my fellow Christians posting "Blessed are the peacemakers" right now. But I have to say that submission to oppression is not peacemaking it is collaboration with the oppressor. Submission to the oppressors of this empire is aiding its oppressive ways. Neither of these things make peace, they simply multiply oppression.

#LiberationTheology

I'm doing my best to find a French sangha. But I truly miss my American sangha. Before America truly fell, it was the one thing I thought I'd come back for. Now, even that seems unimaginable. The search in France isn't over but... It's not the same. We'll see where this little leaf lands.
#Buddhism #zen #engagedbuddhism #france #bouddhismeengage #sangha #dharma #zmm #zenmountainmonastery #religion #liberationtheology

I'm doing my best to find a French sangha. But I truly miss my American sangha. Before America truly fell, it was the one thing I thought I'd come back for. Now, even that seems unimaginable. The search in France isn't over but... It's not the same. We'll see where this little leaf lands.
#Buddhism #zen #engagedbuddhism #france #bouddhismeengage #sangha #dharma #zmm #zenmountainmonastery #religion #liberationtheology

Next Saturday at Firestorm Books we'll be discussing the Eurochristian origins of mass criminalization and racial capitalism. Join us in-person at 3pm with Andrew Krinks, author of the recently published book "White Property, Black Trespass." In dialog with local organizers Hill Brown and Rev. Allyn Maxfield-Steele, Andrew will share their work on the historical continuity and religiosity of whiteness and property, concluding with a vision for a faith-based abolition of prisons and policing.

You can find more information on the event and copies of "White Property, Black Trespass: Racial Capitalism and the Religious Function of Mass Criminalization" on our website at https://firestorm.coop/events/3344-the-religion-of-criminalization-the-religion-of-abolition.html.

#Abolitionism #ChristianAbolitionists #SocialJustice #LiberationTheology #FreeThemAll #ChristianAnarchism #FeministBookstore #FirestormCoop (- L)

Next Saturday at Firestorm Books we'll be discussing the Eurochristian origins of mass criminalization and racial capitalism. Join us in-person at 3pm with Andrew Krinks, author of the recently published book "White Property, Black Trespass." In dialog with local organizers Hill Brown and Rev. Allyn Maxfield-Steele, Andrew will share their work on the historical continuity and religiosity of whiteness and property, concluding with a vision for a faith-based abolition of prisons and policing.

You can find more information on the event and copies of "White Property, Black Trespass: Racial Capitalism and the Religious Function of Mass Criminalization" on our website at https://firestorm.coop/events/3344-the-religion-of-criminalization-the-religion-of-abolition.html.

#Abolitionism #ChristianAbolitionists #SocialJustice #LiberationTheology #FreeThemAll #ChristianAnarchism #FeministBookstore #FirestormCoop (- L)

#polsci #radical #liberationtheology theorists, point me at readings or authors to look at regarding alternative models for #contestation (ideas, access, executive authority). I'm interested in praxis and rhetoric, but also metaphysical insight (given conflict appears endemic) as long as complete submission to material injustice isn't the main strategy.

I've read a lot about transgression, accountability in the context of decarceral liberation but I don't know a lot about prefigurative models for conflict resolution. Boosts appreciated.

#polsci #radical #liberationtheology theorists, point me at readings or authors to look at regarding alternative models for #contestation (ideas, access, executive authority). I'm interested in praxis and rhetoric, but also metaphysical insight (given conflict appears endemic) as long as complete submission to material injustice isn't the main strategy.

I've read a lot about transgression, accountability in the context of decarceral liberation but I don't know a lot about prefigurative models for conflict resolution. Boosts appreciated.

A major shift to which those outside Latin America should be more attentive:

https://aeon.co/essays/why-brazil-fell-for-pentecostalism-but-not-liberation-theology

#Christianity #LiberationTheology #Pentecostalism #RomanCatholicism #LatinAmerica #Brazil

A major shift to which those outside Latin America should be more attentive:

https://aeon.co/essays/why-brazil-fell-for-pentecostalism-but-not-liberation-theology

#Christianity #LiberationTheology #Pentecostalism #RomanCatholicism #LatinAmerica #Brazil

Hélder Pessoa Câmara OFS was born on 7 February 1909 in Fortaleza, Ceará, Brazil. A self-identified socialist, he was the Archbishop of Olinda and Recife, serving from 1964 to 1985, during the military dictatorship. Câmara was an advocate of liberation theology. He preached for a church closer to the disfavoured people.

He said: "When I give food to the poor, they call me a saint. When I ask why the poor have no food, they call me a communist."

#Brazil #Catholicism #LiberationTheology

Hélder Pessoa Câmara OFS was born on 7 February 1909 in Fortaleza, Ceará, Brazil. A self-identified socialist, he was the Archbishop of Olinda and Recife, serving from 1964 to 1985, during the military dictatorship. Câmara was an advocate of liberation theology. He preached for a church closer to the disfavoured people.

He said: "When I give food to the poor, they call me a saint. When I ask why the poor have no food, they call me a communist."

#Brazil #Catholicism #LiberationTheology

A recurring pattern I've witnessed since childhood with liberals of the past and progressives of today, is how spineless they are, unwilling to sacrifice comfort and stand up for causes that are literally life and death for marginalized people.

Pastor fired from a self-proclaimed “progressive” church after preaching an anti-Trump, pro-justice message
#Culture #Faith #LiberationTheology #SocialJustice
https://www.youtube.com/watch?v=vK0hK-nbX6U

A recurring pattern I've witnessed since childhood with liberals of the past and progressives of today, is how spineless they are, unwilling to sacrifice comfort and stand up for causes that are literally life and death for marginalized people.

Pastor fired from a self-proclaimed “progressive” church after preaching an anti-Trump, pro-justice message
#Culture #Faith #LiberationTheology #SocialJustice
https://www.youtube.com/watch?v=vK0hK-nbX6U

He also said:
"My socialism is special, it's a socialism that respects the human person and goes back to the Gospels. My socialism is justice." 2/2

#HélderCâmara #Brazil #Catholicism #LiberationTheology #OnThisDay

📖 Mélanie Toulhoat e Carlos Benítez Trinidad estudaram o humor gráfico publicado na revista #Porantim na última década do autoritarismo militar brasileiro, demonstrado a sua capacidade de gerar e sintetizar o contra-imaginário procurado pela oposição ao regime militar.

🔓 Artigo disponível em #AcessoAberto na revista Ayer: https://doi.org/10.55509/ayer/2082

#Histodons #Brazil #Brasil #Authoritarianism #GraphicHumour #LiberationTheology #Indigenism #TeologiaDaLibertação #HumorGráfico #OpenAccess

@RustyBertrand
This review of my friend’s book is funny — says it’s like a gym membership

People really don’t want messages that say you have to work when they’re looking for coin-operated inspiration

I’m not really religious but I observe that it’s easier to get support to build a big church building than to get people to act on injustices in the world

Like, by giving back the stolen land the church would be built on (another story that)
https://www.jmarshalljenkins.com/2016/07/11/pharaohs-daughter-heroine-peacemaking/

#LiberationTheology

The Lens of Religion
Consciously or not, the majority of people base their functional concepts of human nature on the faith tradition they were raised in, ones commonly rooted in Bronze and Iron Age concepts of social hierarchy, work, wealth, gender, and sexuality.

Honestly, I wouldn't care if so many didn't seek to both explicitly and implicitly demand their faith-based beliefs be “respected” as equal to reason and evidentiary fact and so applicable to all people.

Speaking for myself, the moment I demand others accept as fact, what I have chosen to believe by faith, I deny them the same liberty, the freedom to believe or not, which I would claim for myself.
#BlackMastodon #LiberationTheology
https://www.youtube.com/watch?v=ixWctBqGub8

@goinfawr @riggbeck @tofugolem @lednaBM @econads @goodthinking @northernlights

#LiberationTheology is a thing, y’all

#Heresiarchs gonna heresy 🤷🏻‍♂️

https://youtu.be/0cYs7IYN9qg?feature=shared