Wednesday, February 9, 2011

Week Five

Reading Reflections:
Hispanic/Latino Theology pp. 167-194
            Chapter nine, “The Social Location of Liberation Theology” by Gilbert R. Cadena, explores the emergence and relationship of liberation theology in Latin American and the United States (167). He argues that liberation theology emerged in both contexts primarily as a result of “traditional Catholic hegemony and conflicts in civil society” (167). What struck me was that in both contexts, struggle and discrimination were primary factors in the emergence of the movement (174). Of course, this is what led to the emergence of liberation theology in particular. But this particular similarity in the midst of other differences signified that liberation theology is relevant anywhere that struggle is taking place; while other factors may differ greatly, it is out of the experience of struggle that liberation theology emerges. I was also interested in the chart entitled “Influences and Relationship between Latin American and U.S. Latino Theologies” (180). This chart shows that even though the religious and social conditions of Latin American and the U.S. do not directly interact, their theologies serve as a connecting point between cultures. The social conditions of Latin America influence Latin American Liberation Theology, which in turn influences U.S. Latino Theology, which influences and is influenced by the social conditions of the U.S. This chart illustrated well how the theology is both influences and is influenced by social and religious conditions, as well as how theology can be a form of communication and influence within and between cultures.
            In chapter ten, “The Barrio as the Locus of a New Church,” Harold J. Recinos proclaims that the Kingdom has come and is coming to the barrios of both Latin America and the United States. He describes a liberation theology born of struggle and suffering in which the good news is that Jesus’ new way of life will and does come to the barrio (185). For Recinos, following “the liberator Christ” means being willing to participate in “a unique and visible community of just struggle,” seeking to transform oppressive structures and live in solidarity with the poor (186). Recinos also points to the presence of Salvadorian refugees in Washington, D.C. as a situation that has enabled this message to be proclaimed and practiced in the U.S. (190). The refugees’ experience of great violence and struggle in their home country has led to the formation of radical, liberation-centered communities of faith in the barrios of D.C. (192). These communities are “inextricably linked to the agony of the barrio and the crucified people of global history” (193), but they are also characterized by renewal, liberation, and prophetic struggle for a more just society (194). Overall, this was an inspiring read that serves as a reminder that God’s Kingdom is present and coming to the margins of society; only if we live in solidarity with the marginalized will we be able to say, “God’s reign is truly near” (194).

Journal Article Reflections:
            This week, I read a book review on Peace: A History of Movements and Ideas. Overall, it sounds like a great overview of the history of peace movements as well as theories. I am especially interested in the book’s focus on peace as a “pragmatic and realistic” choice rather than an “ideological” one. As someone whose interest in peace came as a direct result of religious and moral beliefs, arguments for the practicality of peace intrigue me. This reminded me of the book A Force More Powerful, which I own and started reading over Christmas break. It also discusses nonviolence as a practical choice, as a “force more powerful” than using violence. Since I am curious to learn more about these concepts, I might get this book and read it after I finish A Force More Powerful.
            I also read two articles about health issues and health ministry in the Hispanic community. First, “Older Hispanics Go Un-Immunized” in The Latino Journal discussed the fact that immunization rates are often low among the Hispanic population. For example, only 40% of Spanish-speaking Hispanics over the age of 65 got the pneumonia vaccine compared with 74% of white seniors. This article told of a clear inequality and need in the Hispanic community; on the other hand, the article, “Reaching Hispanics Through Health Ministry” in El Interprete described how churches can meet these needs through health ministry. The article described the health ministry of El Buen Pastor United Methodist Church, which includes health classes and a community garden. This ministry was the result of a partnership with the county health department, which serves as a model for Hispanic ministries everywhere to make connections and meet the needs of the Hispanic community.

Vocational Discernment:
            This week, I have been striving to remember that vocation is not an end goal, but rather a journey that I am already on. Right now, my vocation is that of a student, which will be the case for at least the next 5-6 years. It is exciting to think about vocation beyond that, but it is even more exciting to take joy in where and who I am now. I feel strongly that I am called to be a student at Bluffton, particularly in the religion program. Two years ago, I would have rejected that idea completely; it seems likely that two years from now, I will be equally called and equally surprised. What is important is that I live into my calling and vocation as a student today, trusting that it will lead to my calling and vocation tomorrow.

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