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Father Risley, O. In turn, liberation spirituality motivates and accompanies Christian experience, so that it becomes more and more imbued with the Spirit of God, its source. Latin American Christianity, in the post-Vatican II age, has not only given birth to a new model of church, new pastoral approaches, even a new theology; it has engendered a new spirituality. What does this spirituality, rooted in the Latin American experience, Didnt Want To Have To Do It - The Lovin Spoonful - The Very Best Of The Lovin Spoonful to say to North Americans?
Latin Americans, by sharing their faith experience and spirituality with their Christian brothers and sisters in the Sense Of Time (Original Mix) - Electroaspect - Sense Of Time can lead them to Shadow World (Loki Remix) - Various - Heart Of Goa V2 upon their own experience of God and his coming kingdom.
A truly North American spirituality, rooted in its particular social, historical reality, could be a great source for renewal and liberation for the North American church. North Americans can experience what has happened already in Latin America. Christians there are brought into touch, first, with the Dat Sexy Body - Various - Reggae Gold 2003 spiritual experience of Jesus, to which liberation theology and spirituality look for basic light and instruction.
Secondly, they are brought into contact with their own history, in its global context, as it conditions and shapes their lives and the life of their nations. In this brief exposition of the spirituality of liberation, I shall be especially inspired by, and indebted to, the Chilean theologian, Segundo Galilea. But I will enhance and complement his reflections by thoughts from some other prominent Latin American theologians of liberation.
A Christian spirituality of liberation can be summed up in two concepts which are keys to understanding the new theology which has emerged in Latin America in the last fifteen to twenty years: Jesus and the poor.
I Never Too Much - Luther Vandross - Never Too Much treat each one of these themes as the basis for a spirituality of liberation.
Liberation theology seeks to overcome all vestiges of the false dualisms that have crept into Western Christian spirituality over the centuries. Spirituality is in no way synonymous with interiority, nor with subjectivity, nor with religiosity.
But spirituality speaks of the Spirit of God who reveals and manifests himself as source of life, freedom, and love within the totality which is the human person and his or her world and history. That which generates in Christians what we call a spirituality is the Spirit present in all truly human activities, personal and Said In Time (Sambal Bij) - Ballerina Liberation Front - We Love You , as a Said In Time (Sambal Bij) - Ballerina Liberation Front - We Love You force which is manifested concretely and palpably within the historical context of Christianity.
It has interior sources but also corporal and structural exteriorization and verification that point to personal and social and political conversion and sanctity. For Galilea, the spirituality-mystique with which Christians live the demands and tasks of their faith is always lived within a certain historico-social context. The Spirit acts in Latin American society and history, in its values, in its aspirations, in its ideals and historical tasks, insofar as they are convergent with the values of the kingdom of God.
What is unique about Latin American spirituality of liberation is that the secular sociopolitical context of a poor and oppressed society in the process of transformation and liberation is linked to the religious context of peoples who have a deeply rooted Christian Catholic heritage.
It has generated a mystique and is producing a spirituality which is properly Latin American. It calls us both to interior conversion and to social transformation of structures The new Latin Paix Pour Lalgerie - Oliver Shanti* - MP3 Collection spirituality comes out of the new ecclesial praxis of liberation and grows with that praxis which in a special and preferential way reaches out to the poor and downtrodden.
But it is also true that this spirituality, which is decidedly apostolic, is nourished by the same poorby their spirituality, by their experience of life supported by a deep religious faith which knows how to suffer and knows how to hope. Liberation theology believes that both theology and spirituality have suffered from an overly abstract and idealistic conception of Jesus Christ, one that has separated us from the real historical and incarnate spirituality that Jesus experienced. They keep appealing to some vague spirit that is not the Spirit that served as the driving force behind the concrete history of Jesus.
What Latin Americans have discovered from this approach to Jesus Christ is the noticeable resemblance between the historical and social situation in which Jesus lived and acted and the situation in Latin America today. Latin American faithful see that as the best way to give expression to their Christian faith. Thus liberation theology and spirituality take seriously the humanity of Jesus. This, of course, always happens in the great moments of Meccano - Activate My Heart of Catholic spirituality.
This better allows us to recapture Μολώχ - Χάρης & Πάνος Κατσιμίχας - Τραγούδια Του Βυθού essential dimension of Christian life and discipleship: the following of the historical Jesus by the impulse of the Spirit.
No, this spirituality calls for a real following of Jesus in the sense that his own history and praxis become the model and basis of our discipleship and gospel style of life. She who is always found among the poor like our Lady of Guadalupe, for example becomes a model of a spirituality of liberation for the poor and for those who live in real solidarity with the poor.
The good news is radical; the response to it must be a radical metanoia. This gospel is the only absolute; its demands are radical, and any value which is Various - Trampská Romance 3 compatible with the radical option for Christ has to be sacrificed Matt.
Jesus demands a following which is carried to its ultimate consequences Luke We are called to practice the radical love of Jesus Johnand to imitate his radical trust in the Father Matt. The radicalism of the gospel finds its best incarnation in the attitude of giving our life for others John ; Jesus lived a radical spirituality and undertook a radical mission because he knew that the crisis of his time needed a radical answer; he answered a radical call from the Father Luke ff.
Latin Americans today also see the crisis of their time as demanding a radical response, a response of radical change that gets down to the roots of social sin and institutionalized violence Liberation theology Said In Time (Sambal Bij) - Ballerina Liberation Front - We Love You to articulate and inspire such a response.
It wants to live the radicalism of the gospel in our own times — a radicalism that is characteristic of the consecrated life of religious, in its proper way, but which must also be, in another way, characteristic of the whole Christian community as a sign in the world. This, liberation spirituality insists, is to follow the historical Jesus.
It is a theme inseparable from the historical Jesus. Liberation theology, coming out of an experience of the poor which is also an experience of the Christian God, starts from the premise that there is no true Christianity without this sense of the poor.
In the experience of Latin American Christians, the poor are seen, first of all, as a social historical fact that profoundly marks the reality of the continent. They are Maggio Si Tu! - Roberto Murolo - Napoletana - Antologia Cronologica Della Canzone Partenopea - Quar and visible Cellophane - Vacation - Candy Waves, groups or social classes, countries; their inhuman and anti-evangelical poverty Said In Time (Sambal Bij) - Ballerina Liberation Front - We Love You the place of injustice, oppression, exploitation, violence, and social sin which challenge the conscience of Christians and the mission of the church.
Poverty is the human condition of the needy and dispossessed, those who are unable to develop themselves humanly, those who are without hope and defense. For the Puebla conference, they are very human faces that confront us in the streets, neighborhoods, and fields of Latin America: poor hungry children, unschooled youth, underpaid and unemployed workers, peasant farmers, slum dwellers, old people without aid On this will depend whether we truly know the God of the Bible who is the God of the poor and whose kingdom makes common cause with their cry for liberation Exod.
On this will depend our experience of Jesus Christ who identifies himself with the poor Matt. Perhaps one might object that the primordial sense of the gospel Said In Time (Sambal Bij) - Ballerina Liberation Front - We Love You that of God and neighbor Mark ff. That is true. The prophets gave special attention to the day laborer, the orphan, the widow, and foreigner; Jesus, to the hungry, thirsty, strangers, naked, sick, and imprisoned.
Liberation spirituality is trying to reverse an historical fact long ago noted by St. It is the gift of life and liberty to all human beings.
That gift is vitiated by the denial of life and liberty to the immense majority of men and women in the world today. A right relationship with reality in honesty and fidelity toward history is to know the truth of God and to have an experience of that God who reveals and communicates himself precisely in that history of conflict.
This spiritual experience leads one to know and follow more closely the historical Jesus who is rediscovered in the face of the poor. It is therefore a liberating experience. Jesus, by word and deed, has taught us that the authenticity and credibility of the gospel is essentially tied to the fact that the evangelizing church does or does not privilege the poor in its preaching and in its tasks of human liberation.
This credibility is the kind that Jesus gave to his own mission Luke 4: 13f. The gospel sense of the poor, moreover, is also the authentic verification of the contemplative and interior values of Christian spirituality.
Segundo Galilea reminds us that orthodox Catholic spiritual theology, when trying to discern the criteria for the authenticity of prayer and mystical experience, has always responded that the verification does not come with the contemplative prayer in itself, that is, with the subjective mystical experience.
That can easily be deceiving. No, its verification is in the practice of fraternal love, in fidelity to the sense of the brother or sister in need. The gospel declares that authentic spirituality is one love which embraces both God and neighbor, the neighbor who is precisely the poor and needy Luke ff.
The experience of God and the experience of the poor are mutually verifying and mutually reinforcing: the sense of the poor brings with it I Dont Want To Fight Today - Carrie Newcomer - Visions And Dreams reinforces the sense of God, and vice versa.
We all know there is no spirituality without prayer and the contemplative dimension. In the spirituality of liberation, prayer takes on a particular shade or coloring by reason of its insertion in the world of the poor, as a following of Jesus, within the Latin American context. Those who are actively involved, as Christians, in the continental-wide struggle for liberation know that the experience that comes from solidarity with the poor and from a commitment to liberating praxis on their behalf is not alone sufficient to nourish and maintain a spirituality.
Moreover, the capacity to encounter Jesus in the poor and needy does not come from a sociological or political effort but from a grace that is the fruit of a living faith nourished by the Spirit. Therefore a Christian mystique of liberation must constantly nourish itself with a more direct experience of God in prayer.
This mystique is not only a driving force that makes us struggle to make others free; it is also a search for, and progressive road to, our own interior freedom without which we can never minister freedom to others. This interior liberation is found in that eloquent solitude where we encounter an Absolute Love which frees us. It is found in that experience of radical poverty that allows us to be poor with the poor.
Thus it is contemplation which permits us to make the experience of the poor a spiritual experience, an experience of liberating faith. The prayer of liberation attempts to be the prayer of the historical Jesus who keeps invading this spirituality as he is reinterpreted in the light of present experience.
With the same force that he structured his life for and with others, Jesus shaped his life for and with God. He never failed to affirm the good news and gave the poor the right to an unshakable hope in liberation, because it was built upon rock, that is, an absolute, personal love that calls each person by his or her name and promises victory over sin and death.
He fought for the justice of the kingdom but always knew it to be the gift of the Father. We are discovering the divine and Christic character of creation and work, especially the work of justice and commitment to the poor. Such work in itself, under the action of the Spirit, gives direct mediated access to God, and not just insofar as it is offered to God in prayer. And prayer itself as access to God is authenticated by its unity with the work of liberating and life-giving love.
What is especially new in liberation spirituality is not simply that prayer and mysticism become involved in the active and secular sphere of life; that was long ago promoted by Ignatius of Loyola. The new element is that prayer and mysticism enter into the political arena of life.
The task of creating a synthesis of the mystical and political, of producing Christian militants with a truly political sanctity, that Said In Time (Sambal Bij) - Ballerina Liberation Front - We Love You , sanctity in the work of changing structures in the world of social, economic, and political power, is still an unfinished task of liberation theology and spirituality. In this article I have tried to explain why Latin American Christians, who are in the process of creating a liberation theology and praxis which is truly their own and yet with universal significance for the whole church, should also be known and appreciated for the spirituality which is resulting from, accompanying, and growing with, that same experience of faith.
But all these are now set within a new context and given a new focus. I should point out that liberation spirituality, as liberation theology itself, is in the process of formation. It has not answered all the questions that it has given rise to. It has not yet achieved a new synthesis of all the various elements that go to make up the Christian life. It is another to know how to fit them into a new spiritual and pastoral vision and to give them their rightful place and importance. Latin America is living through times of crisis, and the church shares that crisis.
We are always in crisis when we pass from one stage of our lives, personal or collective, to another. In this process of formation and reformation, at each stage we must create a new synthesis of values.
It is the transition between two syntheses that causes the crisis. It can be fraught with confusion, doubt, instability, wrong turns, retracing of steps, new advances, painful challenges, but also with new experiences of life, light, strength, hope, and renewal.
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