José Míguez Bonino was born in Santa Fé, Argentina, in and began his theological studies twenty years later at the interdenominational. José Míguez Bonino (far right) at the WCC 9th Assembly in Porto for the life and work of renowned liberation theologian José Míguez Bonino. José Miguez‐Bonino. Rev. Dr. J. Miguez‐Bonino is President of Union Theological Seminary, Buenos Aires, Argentina. This article first appeared in Spanish in.

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To bring together these small triumphs and to relate them to a larger struggle, to discover forms of organization, tactics and strategies, is a long and difficult effort, fought through with failures, mistakes and, nose not, defections and betrayals. Please read the terms and conditions of usage of each resource.

Christian Living Grief and Suffering. As they become aware of the irrationality of their situation, they can discover their possibilities and assume their historical role. He was also executive secretary of the South American Association of Theological Institutions between and It is a logic born on the logic of life itself, which cannot be verified by the data fed into the computer but that introduces a new mihuez the very existence and struggle of the poor.

It cannot be taken for granted that we have such a place. What Does God Ask of Us? This has to do with values, attitudes, styles of relation, views of work, sex, leisure.

Chapter The Struggle for Justice and Peace, by Jose Miguez Bonino – Religion Online

By using this site, you agree to the Terms of Use and Privacy Policy. It has to be recognized that the deterioration of conditions and the process of mass marginalization produced by the globalization of the economic model is producing a certain amount of demoralization in certain Third World areas and that some too sanguine expectations of the Sixties and Seventies have to be reassessed. It has inspired hope, beckoning from the future, awakening a restlessness in relation to existing conditions and inspiring the quest for changes that would move in the direction of hope.


In Christian terms, only this perspective is possible. Oppression is a complex reality. In this regard Miguez Bonino’s preference for Marxism is scrutinized and an alternative suggested. This study examines the seminal thought of a leading Protestant exponent of Latin American liberation theology, Jose Miguez Bonino. From Wikipedia, the free encyclopedia.

Chapter 13: The Struggle for Justice and Peace, by Jose Miguez Bonino

The Marxist emphasis on human responsibility for historical initiative is taken as the point from which to expound an understanding of the Kingdom of God in which the account of the tension between the present age and the future age in apocalyptic is important as is the contrast between continuity and discontinuity in the Pauline concepts of “body”, “Resurrection” and “works”.

Retrieved from ” https: Don’t Miss a Thing! Both boinno the Old and in the New Testament, they are the poor, the oppressed, the unprotected, the despised, jlse their dominant forms of the time: The task of re-socialization, particularly bknino relation to children and youth by offering concrete possibilities of association for specific goals neighborhood, recreation, environmental issues, etc.

Peace and justice can only be understood, re-created and defended from the perspective of the poor and oppressed.

There were no related products found for this item. Reflections on Commentary Writing by Gordon D. We can close this brief biblical recollection with three very simple reflections that can help us to make a future step in the consideration of our subject:. Miguez Bonino’s choice of the biblical category of the Kingdom of God is examined and is seen to constitute a departure from and an improvement on the conventional model of the Exodus used by most liberation theologians.

Retrieved 8 June He described liberation theology as “the response of a generation of young Catholics and evangelicals to the call of the Holy Spirit for a renewed spiritual, ethical and social commitment to the poor, the call for a new and integral evangelization.

When all relationships are justly realized, we can, in biblical terms, speak of peace shalom.


In it we recovered the rich heritage of the Scriptures, the prophets, above all of Jesus Christ and the line that has run, sometimes more visibly, sometimes almost lost, throughout the history of the Christian community.

Shalom appears in the Bible innumerable times, mostly in reference to very specific conditions. This peace is always threatened; it has to be created again and again over against the forces of destruction — sword and drought, wild animals, enemies, evil people.

We all know there is a primary socialization that develops in the first years basically in the home and a second socialization, which reaches a significant point in adolescence and youth and which takes place through church, neighborhood, school recreation as a struggle for identity and personhood.

World Religions Catholic Studies. Then, a brief review of the issues from the specific consideration of the situation of the poor as a test for Christian commitment, and finally, some ways in which the Christian community and churches can participate in these struggles.

Your favorite Eerdmans titles can be purchased through leading retailers including Amazon. The Marxist critique of idealism in traditional theology is accepted and serves as a starting point for a revised Christian interpretation of history.

These last lines bring us to the bottom line in the emergence of liberation theologies — whether Korean, Philippians, South African, Black, Tamil or Latin American. Only recently have protestant histories begun to address historical, ideological, and theological questions in relation to the Protestant church in Latin America.

And God has not taught us that primarily through theological reflection or clever hermeneutics but through an encounter with the massive reality of poverty, deprivation and marginalization.

For the poor it is the only God that counts.