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• W3048383387 abstract "In this remarkable labor of synthesis and explanation, Lilian Calles Barger does the difficult work of translating a theological project into a historical narrative. The World Come of Age is truly hemispheric in scope, tracing the intellectual trajectory of Latin American liberation theology in relation to two other distinctly American strands of liberationist religious thought: black and feminist theology. Barger works adeptly with a stunning range of thinkers, anchoring her analysis in the writings of Peruvian theologian Gustavo Gutiérrez, black theologian James Cone, and feminist theologian Rosemary Radford Ruether. In placing these three intellectual projects in a single interpretive frame, Barger traces a trajectory of thought that transcends the normative interpretive boundaries between Protestant and Catholic, the United States and Latin America. At the same time, each movement is meticulously contextualized in relation to its particular historical and intellectual setting.Barger discovers the origins of hemispheric liberation theology in the cultural crisis of the 1960s: the Cold War, civil rights struggle, and women's liberation and Black Power movements in the United States; and the Cuban Revolution and the rise of the New Left in Latin America. Latin American, black, and feminist strands of liberation theology all responded to the fundamental irony of America: “the paradox of enormous expectations of freedom and an unfathomable level of human misery” (p. 50). Liberation theologians responded by making salvation a collective struggle in the present, the locus of historical and religious action shifting from the center to the periphery, to communities of poor people laboring for justice.The World Come of Age is marked by both depth and exceptional dexterity. In a single section on religion and ideology in chapter 5, for example, the discussion moves from Jean-Jacques Rousseau and Karl Marx to the Uruguayan Jesuit liberation theologian Juan Luis Segundo, James Cone, Elizabeth Cady Stanton, and Rosemary Radford Ruether. In this section and throughout, the analysis of diverse thinkers is at once seamless and rigorous. Tracing the relationship of liberation theology to processes of secularism and secularization—defined as “breaking down the wall between religion and other spheres of society”—is one of the work's key contributions (p. 164). In the final analysis, then, liberation theology is the culmination of a twentieth-century shift in which religion is seen as having the capacity for positive political transformation, “placing religion and politics in a shared ideational field” (p. 259).Barger dedicates chapter 9 to taking a closer look at the principles of feminist theology. She emphasizes its development in Europe and the United States. The neglect of Latin American feminist theologians, in particular the Brazilian feminist Ivone Gebara and the late Argentine queer theologian Marcella Althaus-Reid, is perplexing and results in the mistaken impression that feminist theology never quite made it to Latin America. Latin American black and indigenous theologies also receive scant attention, but perhaps the author finds these, as slightly more recent in origin, to be outside the work's temporal scope.The first ten chapters of The World Come of Age represent the three strands of liberationist thought as being in common cause. The final two chapters address the fissures in what turns out to be at times a “tenuous consensus.” At a symposium in 1973, which gathered US black and Latin American liberation theologians for the first time, fiery debate along lines of race and positionality (First World versus Third World scholars) stunned the audience into silence. Two years later, when similar debates arose at the Theology in the Americas conference in Detroit, Jesuit theologian John Coleman concluded that there is “no universal language of liberation” (p. 246).For Barger, liberation theology's decline ultimately may be due mostly to such internal ideological fractures and mounting critique from more conservative theologians who pushed back against secularizing theologies and their rapprochement with the world. This interpretation is consistent with the book's overall framing of liberation theology as primarily an intellectual movement. But liberation theology was also a grassroots political and religious movement. It shaped the daily lives, ritual practices, and justice commitments of communities throughout Latin America and was largely enacted by the poor and disenfranchised laypeople. Locating the origins of failure within liberation theology itself occludes the historical processes, structures, and realities within which the movement appeared to falter and fade. Throughout Latin America, state repression of liberationist communities and their priests included torture, assassinations, and disappearances. The Roman Catholic Church also embarked on its own process of institutional dismantling through which liberation theology's infrastructure was undone, including the censoring and silencing of theologians, forced retirements and the replacement of liberationist bishops with conservative ones, the closing of seminaries and lay training and empowerment programs, the marginalization of liberationist priests within diocesan structures, the defunding of the theological production apparatus (journals, presses, and publications), and so on.The World Come of Age is worthy of the movements that inspired it. It hopefully signals a resurgence of historical considerations of Latin American liberation theology and its legacy. Barger has provided a powerful and comprehensive frame, a touchstone, for an entire corpus of textured local and regional histories that I hope are soon to come." @default.
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• W3048383387 date "2020-08-01" @default.
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• W3048383387 title "The World Come of Age: An Intellectual History of Liberation Theology" @default.
• W3048383387 doi "https://doi.org/10.1215/00182168-8350159" @default.
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