Teologia politica e teologia della liberazione: Omaggio del discepolo al suo maestro
The biographical retrospective proposed by Süss becomes the origin for defining points of contact and divergence between the political theology inaugurated by Metz and Liberation theology. While Metz’s recall to memory still allows for a re-comprehension of tradi...
| Published in: | Annali di studi religiosi |
|---|---|
| Main Author: | |
| Format: | Electronic Article |
| Language: | Italian |
| Check availability: | HBZ Gateway |
| Journals Online & Print: | Drawer...
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| Fernleihe: | Fernleihe für die Fachinformationsdienste |
| Published: |
2009
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| In: |
Annali di studi religiosi
Year: 2009, Volume: 10, Pages: 45-58 |
| Online Access: |
Volltext (kostenfrei) |
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| 520 | |a The biographical retrospective proposed by Süss becomes the origin for defining points of contact and divergence between the political theology inaugurated by Metz and Liberation theology. While Metz’s recall to memory still allows for a re-comprehension of tradition in its own discursive horizon, Süss emphasizes the necessity of a break with tradition as «countercultural evasion from a colonial situation» from the point of view of political theology. It is not only necessary to remove the social barriers of marginalization and oppression, but one must also break free of the colonial monolinguism of a Church that is strictly European in its array of linguistic-conceptual instruments yet wants to affirm itself as universal. The parabola used by Liberation theology beginning with its formation in Medellín in 1968 therefore brings it to radicalizing the primary «option for the poor» through the «recognition of the others». The new subject of the process of liberation is thus redefined as those poor-others that no longer represent the object of an option, but the universal criteria of an imperative: the evangelical imperative of interrupting one’s own course and turning towards those succumbing at its margins, in order to stop near the victims of a colonialisms that is not only political and social but also ecclesiastical. | ||
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