A groundbreaking corrective work, Latina/o Social Ethics strives to create a liberative ethical approach to the Hispanic experience by using its own tools and materials. First explaining why Eurocentric ethical paradigms are inadequate in their attempts to liberate oppressed communities, Miguel De La Torre looks with Hispanic eyes at three major ethicists of the twentieth century--Walter Rauschenbusch, Reinhold Niebuhr, and Stanley Hauerwas--and how ethics is presented in U.S. culture wars, from the Religious Right to the Religious Left. He deconstructs these ethical paradigms and demonstrates why all are detrimental to and irreconcilable with the Hispanic social location.
With a clean slate, then, De La Torre moves to constructing a new Hispanic-centered ethical paradigm that is rooted in the Latino community way of being. Reviewing the field of Hispanic ethical thought, De La Torre pays special attention to specific concepts ripe with potential that have been developed over the past generation. In the final chapter, De La Torre offers his own constructive paradigm--an ethics para joder, which is rooted in the Latina/o experience, and by which, he argues, the Hispanic community can survive within U.S. culture.
This volume's contributors offer spiritual caregivers a compilation of approaches to the care of souls that bring healing, voice, and wholeness to the marginalized and oppressed.
The book unabashedly rejects the Eurocentric Jesus for the Hispanic Jesús, whose mission is to give life abundantly, who resonates with the Latino/a experience of disenfranchisement, and who works for real social justice and political ...
Orlando O. Espin. estrangement, the possibility of reconciliation in the face of abandonment” (Goizueta 2009: 28). To belong to the church is to participate in the body of Christ, which in the analysis of Latino/a ... Latino/a Social Ethics.
This survey text for religious ethics and theological ethics courses explores how ethical concepts defined as liberationist, which initially was a Latin American Catholic phenomenon, is presently manifest around the globe and within the ...
In some ways , the Reformation sought to restore the spirit and practices of the church that had become ... This , together with James F. White , The Sacraments in Protestant Practice and Faith , 1999 , are excellent resources for a ...
In Latino society, each person acts as his/her own unique mago/sorcerer/sorceress ranging from simple home remedies to complicated spells requiring highly varying degrees of cultural knowledge, abilities, skills.
... of the marginalized. Space prevents a thorough exploration of all of these components; nevertheless, a full elucidation of these components can be found in De La Torre, Latina/o Social Ethics, chap. 4. 8 De La Torre, Latina/o Social Ethic ...
José Míguez Bonino (Maryknoll, NY: Orbis Books, 1985), 40-42. 47Trinidad and Stam, “Christ in Latin American Protestant Preaching,” 40, 43. 48Boff and Boff, Introducing Liberation Theology, 43. 49Trinidad and Stam, 152 CHAPTER 6.
... Dogmatics After Babel: Beyond the Theologies of Word and Culture, 61. Rosario Rodríguez, Dogmatics After Babel: Beyond the Theologies of Word and Culture, 62. Ibid. 82 83 Rosario Rodríguez, Dogmatics After Babel: Beyond the Theologies ...
... Ethics, according to feminists, must break down deontological frameworks given that their basic premises— universal duties formulated a priori as absolute principles, norms, and rules—are reflections of ... Ethics without Principles.