10 Liberation Theology is the theol

10 Liberation Theology is the theological school which, in Jesus Christ, gives importance, along
with the aspect of redemption, to the aspect of liberating the oppressed and despised in the
world. It was established after 1965, after the Second Vatican Council. It spread mostly throughout
developing nations where such a school found the best response. In particular, its best
establishment was found in Latin America. It is often considered that this school is a form of
Christian socialism. One of the leading thinkers of this school is Gustavo Gutierrez whose
book, A Theology of Liberation: History, Politics, and Salvation, is considered to be a Christian
socialist manifesto. The considerable connection of this school to revolutionary and Marxist
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KAIROS - Evangelical Journal of Theology / Vol. IV. No. 2 (2010), pp. 223-236
things, of that theology is the emphasis on the significance of redemption and liberation
in Jesus Christ. Given that this theology emerged from the countries of South
America, it was primarily directed to the oppressed, the despised and the poor.
According to the reflections of several authors (Boff, 1987:160), the understanding
of the church as God’s people is divided into two concepts. On one side,
there is classical ecclesiology that is arranged hierarchically, and the other concept
is based on the public church. Graphically it looks like this:
a) A Hierarchical Church
God
I
Christ
I
Apostles
I
Bishops
I
Priests
I
Believers
In concept a), there is nothing else offered to the believer accept the right to
receive. Bishops and priests hold everything, making it a true capitalism. They
produce religious values, and the people consume them. The style of this system
is monarchial and pyramidal.
b) A People’s Church
Christ - Holy Spirit
I
Community - God’s People
I I I
Bishops - Clergy - Coordinators
ideas launched the Congregation for the Doctrine of the Faith, and through Ratzinger’s presidency
in 1984, “Instructions” were published which condemned the theology of liberation,
accusing it of inciting violence and Marxist philosophy in its guidelines (accessed August 31,
2010, hr.wikipedia.org).
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R. Bogešić: Christianity between Capitalism and Socialism
In concept b), all of the ministries are through God’s people, in God’s people, and
for God’s people. Ministry is in the background, and the community is placed in
the foreground. The style is fraternal and community oriented, and it is also flexible;
ministries are formed when the need for them arises.
It is also interesting to note considerations from other authors (Boff, 1987:160
b) who have reflected on the processes that Christian churches go through (which
are, in this case, in reference to the Roman Catholic Church in South America
- author’s note). It is a fact that no Christian church is “protected” or “liberated”
by this process.
CRITIQUE OBSERVATION TOPIC -
REFLECTIONS APPLICATION
1) Church Priests:
clericalism
National church: not
for the people, but
with the people
Church - God’s
people
Open dialogue, equality,
listening to people,
participation. The priest adapts
himself. Second Vatican
Council
2) The church
which imposes;
anonymous; does
not inquire; does not
inform; institution;
obedience to laws.
Brotherhood,
dialogue, service,
horizontal relations,
shared responsibility.

Hasil (Bahasa Indonesia) 1:

10 teologi pembebasan adalah sekolah teologi yang, dalam Yesus Kristus, memberikan penting, sepanjangdengan aspek penebusan, ke aspek membebaskan rakyat yang tertindas dan dibenci didunia. Didirikan setelah tahun 1965, setelah Konsili Vatikan Kedua. Itu tersebar sebagian besarnegara-negara di mana sebuah sekolah ditemukan tanggapan terbaik berkembang. Khususnya, yang terbaikPendirian ditemukan di Amerika Latin. Hal ini sering dianggap bahwa sekolah ini merupakan bentukSosialisme Kristen. Salah satu pemikir terkemuka dari sekolah ini adalah Gustavo Gutierrez yangbuku, teologi pembebasan: sejarah, politik, dan keselamatan, dianggap menjadi seorang Kristenmanifesto sosialis. Koneksi cukup dari sekolah ini revolusioner dan Marxis232KAIROS-Injili jurnal teologi/vol. IV. No. 2 (2010), pp. 223-236hal-hal, teologi itu adalah de-emphasis tentang makna dari penebusan dan pembebasandalam Yesus Kristus. Mengingat bahwa teologi ini ' muncul dari negara-negara SelatanAmerika, itu terutama diarahkan ke tertindas, dibenci dan orang miskin.Menurut refleksi dari beberapa penulis (Boff, 1987:160), pemahamanJemaat sebagai umat Allah dibagi menjadi dua konsep. Di satu sisi,ada ecclesiology klasik yang diatur hirarki, dan konsep lainnyadidasarkan pada jemaat umum. Grafis tampak seperti ini:) Jemaat yang bersifat hierarkiAllah(I)Kristus(I)Rasul(I)Uskup(I)Imam(I)Orang percayaDalam konsep), ada hal lain yang ditawarkan kepada orang percaya menerima hak untukmenerima. Uskup dan imam menyimpan segala sesuatu, sehingga kapitalisme benar. Merekamenghasilkan nilai-nilai agama, dan orang-orang mengkonsumsinya. Gaya sistem inimonarchial dan Piramida.b) gereja orang-orangRoh Kudus Kristus(I)Komunitas-umatNyaAku aku akuBishops-ulama-Koordinatoride meluncurkan Kongregasi bagi doktrin iman, dan melalui Ratzinger's kepresidenanpada tahun 1984, "Petunjuk" diterbitkan yang dikutuk teologi pembebasan,menuduh itu karena menghasut kekerasan dan Marxis filsafat di pedoman (diakses 31 Agustus,2010, hr.wikipedia.org).233R. Bogešić: Kekristenan antara kapitalisme dan sosialismeDalam konsep (b)), Kementerian semua melalui umat Tuhan dalam umat Tuhan, danuntuk umat Tuhan. Departemen adalah di latar belakang, dan masyarakat ditempatkan dilatar depan. Gaya persaudaraan dan berorientasi kelompok masyarakat, dan itu juga fleksibel;Kementerian terbentuk ketika muncul kebutuhan bagi mereka.Hal ini juga menarik untuk dicatat pertimbangan dari penulis lain (Boff, 1987:160(b)) yang telah mencerminkan pada proses bahwa gereja Kristen pergi melalui (yangyang, dalam kasus ini, merujuk kepada Jemaat Roman Katolik di Amerika Selatan-Catatan penulis). Ini adalah fakta bahwa gereja Kristen "dilindungi" atau "dibebaskan"dengan proses ini.MENGKRITIK PENGAMATAN TOPIK-REFLEKSI APLIKASI1) gereja imam:jenasahnyaGereja Nasional: tidakuntuk orang-orang, tetapidengan orang-orangGereja Jahwehorang-orangDialog terbuka, kesetaraan,mendengarkan orang,partisipasi. Imam menyesuaikandirinya. Vatikan KeduaDewan2) gerejayang membebankan;anonim; Apakahtidak menanyakan; tidakinformasikan; lembaga;ketaatan kepada hukum.Persaudaraan,dialog, Layanan,horisontal hubungan,tanggung jawab bersama.