This is related as come up to the question of the power of God in the face of the fact that a few men hold the state and knock others in God's name. Yet God is not responsible for the actions of the few--human beings atomic number 18 responsible for their own actions. This is necessary in wander for their faith to be real--if they exhaust no free choice, faith has no meaning. Similarly the fact that God may be put-upon by the few only intend that the faithful must continue to hold their faith until they prevail over the laic evils of the few.
2. Dr. King and Bishop Tutu some(prenominal) try to explain the line of work of evil and more importantly the necessity for good in the face of evil to their Christian African American and African congregations. King indicates that all life is interrelated so that we cannot ramify ourselves from the evil of this world. We see evil all around us, and we have to recognize that we be part of an inescapable network of mutuality, as King calls it:
No individual can life al i(predicate); no nation can live alone, and as grand as we try, the more we are going to have war in this world. Now the judgment of God is upon us, and we must every learn to live together as brothers poor we are all going to perish together as fools (King 476).
5. swarthy faith is concerned with Black existence and derives from a context of Black suffering at the hands of White racism. It offers as its goal the liberation of both the oppressor and the oppressed. It has as its method the conversion of the Black man " kayoed of the stupor of his subservience and obsequiousness, to the acceptance of the thrilling and demanding responsibility of unspoilt human personhood" (Tutu 478).
Gutierrez notes this as he indicates the role of the Church in an attempt to transform Latin American reality:
Religions come to on the worship of a male God compose "moods" and "motivations" that keep women in a state of psychological habituation on men and male authority, while at the akin time legitimating the political and social authority of fathers and sons in the institutions of clubhouse (Christ 494).
King, Martin Luther, Jr. "The Trumpet of Conscience." In Religion & Reason, Burton F. Porter (ed.). cutting York: St. Martin's Press, 1993. 476-480.
He says that these beliefs become template, meaning that they are the basis on which reality is judged and determined. The view taken by Geertz is that human beings separate religion as a bureau of explaining their cognize of the world and of that portion of the world which they cannot otherwise understand or explain. He holds that religion tunes human actions to a perceived cosmic order and projects images of that cosmic order onto the plane of human experience. It thus derives from experience and then shapes it.
The exploitation of one group by other is itself defined as an evil, and thus eliminating this evil and escaping from bondage becomes a means of fulfilling God's word, just as heeding God's word is a means for achieving these objectives in this world and not in the next. At one time, religion was used by slaveowners as a means of keeping the slaves happy in this world by vivid them "pie in the sky" in the next, but Black theology has passed beyond this stage and ha
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