In the logic of the victim - in the sense of sacrificio - redeems the suffering.
redeemed in the logic of the martyrdom of the struggle, the struggle for life.
This struggle involves the change of power relations in all spheres, economic, between the sexes, within families, ethnic, friendships, politics, etc. The aim is the construction of symmetry, equality, and termination of all fatal structures. This fight is not with the certainty out of victory. It starts from the concrete historical reality of the neighbor.
Martyriumstheologie should not be understood that it necessarily leads to his own death to fight back. But it is a matter, a witness and a witness to the possibility of an alternative life to be. Jesus practiced resistance, but at the same time anticipating the Kingdom. The statement that another life is possible is tantamount to the kingdom of God is near.
The death of the martyr is a sign of hope.
These are some thoughts, paraphrased slightly, Néstor Míguez call today.
Unbelievably strong and yet problematic in some consequences. Even the sacrificio -interpretation of Jesus' death includes a one-for-all-times, but history has repeatedly shown that following Jesus called for further victims, millions of indigenous people in the conquista de las Américas are only a example .* Can the effect of a Martyriumstheologie not be the case that more and more martyrs * inside are considered necessary? It is emphasized depends greatly on how much to want to live the aspect of the voluntary desire of Jesus, consistent, and therefore take into account the crucifixion. In my view there should be Néstor sacrificial understanding change. "mientras que Victimas Sufre simplemente el martir Sufre como testigo de una realidad alternativa al imperio. " This dualism is unnecessary and not true to life.
Maria-Katharina Moser ** pointed out that a victim, even if they are victims of the system, not necessarily passive, but often looking after many creative ways to make their lives active. Women migrant workers testify example. The fact that they are acting active means, but not to render them less in structures of sin to live, but also do not want them because they are victims, are completely innocent. We are all complicit * inside the system. The logic should always be innocent victims, however, takes its responsibility not serious and often exerts a dual authority over them, as if rape victims are not willing to be passive victims totally scared to talk about their experiences, but stand up strongly with rage for prosecution. Active victims are not part of the good victims and are therefore not even recognized as such.
Would not it be helpful to take in relation to the death of Jesus, to the concept of victim as far as it does Moser, instead of falling into the trap of a martyrdom-glorification. Not necessarily must happen, but the danger that such a theology developed just this effect seems to me in some theologies of liberation very present. A victim understanding that it creates ambivalence record seems to me to have the advantage that Jesus may well be remembered with full awareness of wrongdoing of his system, and yet at the same time not the idea of a blaming the victim within the meaning of - it was their own fault for his actions in Jerusalem - has space.
exciting are the thoughts of Néstor anyway. to locate redemption in battle for life, I was impressed. Another idea I liked: Jesus' movement has been on the road to Jerusalem, moving from a developing to a social and religious and political movement. Jesus himself one of the politicization process undergone has, I thought. Jesus, who saw that he must combine the healing of the sick and the care of the poor with the system in question. Especially in Jerusalem has become clear that the religious, the social and be indistinguishable from the political. Jesus' way meant confrontation with the power of God because of love. His power of love but express itself in its weakness. "My kingdom is not of this world" (Jn 18:36).
I'm not saying that the political dimension is the only one of Jesus, but we can not be understood without this dimension, Néstor summed together. His way Jerusalem is constitutive of it. "Lo que a mí me ayudó a resistir la tortura y no decir nada, fue pensar en el Dios Crucificado, "he told a Brazilian friend who has survived the military dictatorship. The fact that many in Latin America as a crucified people had so very much suffering in countless Militärdikaturen and still suffers, should be taken seriously.
* Marcella Althaus-Reid, La gracia y el otro. Reflexión sobre la poscolonial Ideologia y los sistemas doctrinal, in: Concilium 287 (2000), 563-73.
** Mary Catherine Moser talking to victims. A feminist ethical access, Königstein / Taunus 2007 and detailed in her thesis: that. Victims between affirmation and rejection. Feminist ethical analysis to a political and theological category, Vienna 2007.
redeemed in the logic of the martyrdom of the struggle, the struggle for life.
This struggle involves the change of power relations in all spheres, economic, between the sexes, within families, ethnic, friendships, politics, etc. The aim is the construction of symmetry, equality, and termination of all fatal structures. This fight is not with the certainty out of victory. It starts from the concrete historical reality of the neighbor.
Martyriumstheologie should not be understood that it necessarily leads to his own death to fight back. But it is a matter, a witness and a witness to the possibility of an alternative life to be. Jesus practiced resistance, but at the same time anticipating the Kingdom. The statement that another life is possible is tantamount to the kingdom of God is near.
The death of the martyr is a sign of hope.
These are some thoughts, paraphrased slightly, Néstor Míguez call today.
Unbelievably strong and yet problematic in some consequences. Even the sacrificio -interpretation of Jesus' death includes a one-for-all-times, but history has repeatedly shown that following Jesus called for further victims, millions of indigenous people in the conquista de las Américas are only a example .* Can the effect of a Martyriumstheologie not be the case that more and more martyrs * inside are considered necessary? It is emphasized depends greatly on how much to want to live the aspect of the voluntary desire of Jesus, consistent, and therefore take into account the crucifixion. In my view there should be Néstor sacrificial understanding change. "mientras que Victimas Sufre simplemente el martir Sufre como testigo de una realidad alternativa al imperio. " This dualism is unnecessary and not true to life.
Maria-Katharina Moser ** pointed out that a victim, even if they are victims of the system, not necessarily passive, but often looking after many creative ways to make their lives active. Women migrant workers testify example. The fact that they are acting active means, but not to render them less in structures of sin to live, but also do not want them because they are victims, are completely innocent. We are all complicit * inside the system. The logic should always be innocent victims, however, takes its responsibility not serious and often exerts a dual authority over them, as if rape victims are not willing to be passive victims totally scared to talk about their experiences, but stand up strongly with rage for prosecution. Active victims are not part of the good victims and are therefore not even recognized as such.
Would not it be helpful to take in relation to the death of Jesus, to the concept of victim as far as it does Moser, instead of falling into the trap of a martyrdom-glorification. Not necessarily must happen, but the danger that such a theology developed just this effect seems to me in some theologies of liberation very present. A victim understanding that it creates ambivalence record seems to me to have the advantage that Jesus may well be remembered with full awareness of wrongdoing of his system, and yet at the same time not the idea of a blaming the victim within the meaning of - it was their own fault for his actions in Jerusalem - has space.
exciting are the thoughts of Néstor anyway. to locate redemption in battle for life, I was impressed. Another idea I liked: Jesus' movement has been on the road to Jerusalem, moving from a developing to a social and religious and political movement. Jesus himself one of the politicization process undergone has, I thought. Jesus, who saw that he must combine the healing of the sick and the care of the poor with the system in question. Especially in Jerusalem has become clear that the religious, the social and be indistinguishable from the political. Jesus' way meant confrontation with the power of God because of love. His power of love but express itself in its weakness. "My kingdom is not of this world" (Jn 18:36).
I'm not saying that the political dimension is the only one of Jesus, but we can not be understood without this dimension, Néstor summed together. His way Jerusalem is constitutive of it. "Lo que a mí me ayudó a resistir la tortura y no decir nada, fue pensar en el Dios Crucificado, "he told a Brazilian friend who has survived the military dictatorship. The fact that many in Latin America as a crucified people had so very much suffering in countless Militärdikaturen and still suffers, should be taken seriously.
* Marcella Althaus-Reid, La gracia y el otro. Reflexión sobre la poscolonial Ideologia y los sistemas doctrinal, in: Concilium 287 (2000), 563-73.
** Mary Catherine Moser talking to victims. A feminist ethical access, Königstein / Taunus 2007 and detailed in her thesis: that. Victims between affirmation and rejection. Feminist ethical analysis to a political and theological category, Vienna 2007.
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