Liberation Theology essentially asks “What does the Gospel look like from the perspective of the poor?” Broadly speaking I suppose this theology is encouraging people to view a situation from the ground up. Liberation Theology is asking; what is the everyday reality of this situation? What I have come to realize so far in this course is that the answer to this question highlights an important distinction between everyday realities and theoretical and political realities.
How we read and respond to the ‘signs of the time’ will have lasting consequences. We often hear about large organisations or political dealings concerned with the welfare of the poor from other nations. I’d like to make a clear point here that ‘the poor’ is used more often in relation to people in Africa, India or the Middle East than in relation to the minority of poor in our own backyard, but I’ll come back to this point later. Discussions take place about the effects of disease, famine, war, living standards, life expectancy, etc. and although the intentions of these groups are, one would like to believe, for the most part honorable they continually try the blanket approach. More often than not, formulating and implementing a one off ‘total solution’ is ineffective because of government corruption, lack of cultural understanding and overall neglect in acknowledging equality and peoples basic right to quality of life. To act within the boundaries of political and economical structures is not good enough.
By encouraging people to view things from the ground up, Liberation Theology is attempting to work its way to the core of human nature. In a sense, it requires that we ask ourselves; what if that was me? Would I expect another person’s charity to get me out of dire straights? Or would I look at what they have and ask why I can’t have the same? Many emerging nations, such as China, sense that they are entitled to the same use of resources and the same standard and style of living that wealthy nations have. Why should they think otherwise? If the poor have a claim on our justice not our charity we need to seriously consider the consequences of our actions or, as is predominately the case, our non-actions towards them as well as the excesses of our daily existence.
The effects of over consumption are impacting on the environment. It is up to every individual to start considering themselves within the context of the rest of the world. By modifying individual actions we can impart a positive change on the ecological state of the world. We would also be lowering the ecological bench mark so highly desired by emerging countries. We spoke about the 80:20 divide; how 80% of the world’s resources are consumed by 20% of the population. At first glance this seems like a good deal for the wealthy 20% however, as we are beginning to see, the over consumption of resources is not a good deal for anyone because of the ecological debt being created for future generations all over the world. This brings me to yet another point highlighted by Liberation Theology; the concept of solidarity, not just in relation to global issues but in response to issues of equality. This course has begun to change my perspective on a lot of things.
Liberation Theology discusses acting within context. I use to think the most constructive way of helping the poor was by focusing on fixing the problems in our own country first, however the concept of solidarity highlighted for me again the basis of Liberation Theology. In every person there exists an innate and humane response to the suffering of another. Regardless of what a person believes or doesn’t believe, there is an understanding of the values present in justice and equality.
I am beginning to understand Liberation Theology as promoting awareness and compassion in others in an attempt to incite all people to act constructively for the benefit of all people in the world community. Liberation Theology is not advocating a one stop solution - although at times we might argue that this is possible. Live 8 proved it is economically possible to end third world debt, however it remains to be seen whether this will ever be realised; given the conflicting politics of the various nations involved. As is so often the case, economical and political infrastructures barricade possible solutions to the overwhelming lack of justice and equality in the world. But these infrastructures work based on a top down principle. Liberation Theology seeks to overcome this by appealing to the basic human preface of acknowledgement and acceptance of our fellow human.
How we read and respond to the ‘signs of the time’ will have lasting consequences. We often hear about large organisations or political dealings concerned with the welfare of the poor from other nations. I’d like to make a clear point here that ‘the poor’ is used more often in relation to people in Africa, India or the Middle East than in relation to the minority of poor in our own backyard, but I’ll come back to this point later. Discussions take place about the effects of disease, famine, war, living standards, life expectancy, etc. and although the intentions of these groups are, one would like to believe, for the most part honorable they continually try the blanket approach. More often than not, formulating and implementing a one off ‘total solution’ is ineffective because of government corruption, lack of cultural understanding and overall neglect in acknowledging equality and peoples basic right to quality of life. To act within the boundaries of political and economical structures is not good enough.
By encouraging people to view things from the ground up, Liberation Theology is attempting to work its way to the core of human nature. In a sense, it requires that we ask ourselves; what if that was me? Would I expect another person’s charity to get me out of dire straights? Or would I look at what they have and ask why I can’t have the same? Many emerging nations, such as China, sense that they are entitled to the same use of resources and the same standard and style of living that wealthy nations have. Why should they think otherwise? If the poor have a claim on our justice not our charity we need to seriously consider the consequences of our actions or, as is predominately the case, our non-actions towards them as well as the excesses of our daily existence.
The effects of over consumption are impacting on the environment. It is up to every individual to start considering themselves within the context of the rest of the world. By modifying individual actions we can impart a positive change on the ecological state of the world. We would also be lowering the ecological bench mark so highly desired by emerging countries. We spoke about the 80:20 divide; how 80% of the world’s resources are consumed by 20% of the population. At first glance this seems like a good deal for the wealthy 20% however, as we are beginning to see, the over consumption of resources is not a good deal for anyone because of the ecological debt being created for future generations all over the world. This brings me to yet another point highlighted by Liberation Theology; the concept of solidarity, not just in relation to global issues but in response to issues of equality. This course has begun to change my perspective on a lot of things.
Liberation Theology discusses acting within context. I use to think the most constructive way of helping the poor was by focusing on fixing the problems in our own country first, however the concept of solidarity highlighted for me again the basis of Liberation Theology. In every person there exists an innate and humane response to the suffering of another. Regardless of what a person believes or doesn’t believe, there is an understanding of the values present in justice and equality.
I am beginning to understand Liberation Theology as promoting awareness and compassion in others in an attempt to incite all people to act constructively for the benefit of all people in the world community. Liberation Theology is not advocating a one stop solution - although at times we might argue that this is possible. Live 8 proved it is economically possible to end third world debt, however it remains to be seen whether this will ever be realised; given the conflicting politics of the various nations involved. As is so often the case, economical and political infrastructures barricade possible solutions to the overwhelming lack of justice and equality in the world. But these infrastructures work based on a top down principle. Liberation Theology seeks to overcome this by appealing to the basic human preface of acknowledgement and acceptance of our fellow human.
1 comment:
Erin just wanted to let you know that I just read this piece and even though i can't express myself as succintly in this area yet I think the points that you have highlighted are similar to the ones that I have begun to see and try to get a grasp on, see you at uni, think this is great Clare
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