When I saw the title of this chapter I figured this chapter would mainly be about women's liberation and the feminist movement in theology, but I was surprised to see the topic of oppression. I had a close Christian friend who passed away who always said, "Jesus had liberated women!" I believe my friend was right Jesus did come to liberate women and all the other oppressed people of this world. The more I read the scripture the more I believe oppression is the tool of Satan. I can understand why many postmodern thinkers believed that they should be focused on liberation from oppression (p. 504). As Olson pointed out the 60's marked a shift in thinking, in which knowledge was effected or influenced by social location and perspective based on vested interests (p. 505). I believe how we perceive things is directly affected by where we are in the social economic setting and by our culture.
I liked parts of James Cone's ideas in liberation theology as well as Gustavo Gutierrez's idea of Christian mission. I truly believe some of the theological …show more content…
I believe as Christians we need to stand with those who are oppressed, because we as Christians are the visible symbol of God working in this world. So I see the value of liberation theology however, with the feminist theology being a part of liberation theology it has cast a bad light upon a very important aspect of Christian thought. Since a liberation theologians main concern is using social science to move Christianity toward comprehensive liberation they are not concerned with making natural science and Christianity match (p. 546). With the equality in ethnical races and between the sexes we are now seeing the rise of other oppressed groups such as homosexuals, lesbians, and transgender. I can only wonder where liberation theology will go with these