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Liberation Theology: A Comparative Study of Christian and Islamic Approaches

Published online by Cambridge University Press:  01 January 2024

Abstract

Research into liberation theologies has rarely had an interreligious perspective. To that end, I shall carry out a comparative study of Christian and Islamic versions of liberation theology and I shall highlight the similarities and differences in their approaches. It will be a thematic study that is structured around three key mentalities which are shared by the approaches of both religious traditions. Firstly, the need to reinterpret their own religions from the perspective of the poor; secondly the interrelated emphases on action, orthopraxy and the agency of the oppressed; and thirdly a rejection of excessive other-worldliness. I conclude from my analyses with the following hypotheses: firstly, due to the lack of an authority akin to the Catholic Church, Islamic liberation theology is comparatively more likely to create the potential for social upheaval and is more likely to lead to an attenuation of metaphysical religious feeling; secondly, all liberation theologies contain latently the potential for creating millenarian outbursts; the best example to offer from modern history of this latent feature becoming manifest is in the Iranian Islamic revolution of 1979.

Type
Original Article
Copyright
Copyright © 2015 The Dominican Council

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References

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11 A school of theology that is no longer used by mainstream Sunni scholars. However, in the Shia sect, Mu'tazlite theology continues to be used to this day. Mu'tazilite theology is generally said to be rationalist in orientation because it claims that human reason has some capability of determining the will and nature of God. Therefore it does not regard sacred tradition and revelation as being superior to reason but, correctly understood, in accordance with it. This union of faith with reason or revelation with reason has led some to compare Mu'tazilite thought to that of the Scholastics. Moreover, the Mu'tazilite school taught that human free will exists and can be used to explain the existence of evil, as it would be an affront to God's perfect justice to claim that He is responsible for evil instead of the free will of humans. The Mu'tazilah also rejected all hints of anthropocentrism in our understanding of God and in our interpretation of scripture; they therefore developed a hermeneutics that sought to interpret certain passages in the Qur'an symbolically.

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69 Ibid, p. 75.

70 Rowland, Radical Christianity, p. 3.

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73 Ibid, p. 7.

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75 Rowland, Radical Christianity, p. 140.

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110 Ibid, p. 226.

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119 “[O]n pourrait volontiers qualifier plutôt de “lien dialectique,” entre [les mouvements religieux et les mouvements révolutionnaires], le socialisme étant obtenu par dépassement (Aufhebung) de la religion” (Doja 2000, p679) – i.e. one could readily posit a dialectical link between revolutionary and religious movements, socialism being obtained by the sublation of religion”.