What do you think?
Rate this book
Introducing Latinx Theologies
The authors articulate the fundamental principles and perspectives with which Hispanics from different faith traditions do theology. Describing both Protestant and Catholic traditions, they show how various Latinx cultures have been shaped by historical movements such as colonialism, Christian mission, and globalization.
256 pages, Paperback
Published January 1, 2020
7 people are currently reading
12 people want to read
Ratings & Reviews
Friends & Following
Create a free account to discover what your friends think of this book!
Community Reviews
Displaying 1 - 2 of 2 reviews
July 3, 2021
I just finished "Introducing Latino/a Theologies, " by Miguel De La Torre and Edwin David Aponte.
Brief summary #4 (I'm getting better; I've been keeping it under about 5000 words).
I have greatly enjoyed reading non eurocentric theologies. Liberation, Eastern (Oriental), Black, Feminist, Process, bring them on. I love to see other how the formative experiences are reflected in the theology of the non eurocentric. Also how other cultures are reflected in them and also how they reflect God.
This is a book to inform about Latino/a (henceforth "Latino"; sorry ladies, it's easier to type) theologies in a U.S context. Some interesting things pointed out are that the Roman church is losing this demographic for other evangelical--especially Pentecostal and charismatic--congregations. Since the Latino population doesnt necessarily dovetail theologically into these denominations one has to change to keep them there: either the Latinos or the congregations. But what does Latino theology look like? The Eurocentric model has, for a very long time, been the prototype, so deviation is seen as a model against the prototype.
It is wonderful that the writers begin by stating theology is a communal undertaking. Also, this Latino community influence is seen weaved through their theology. But the starting point for Latino theology is from otherness: until or unless a Latino pass for an Euroamerican they are not accepted as belonging.
Latinos use "fiesta" to express the concept of worship, and this worship can be planned but not rehearsed. This fiesta is done under the view that the cross is the ultimate Victory of Christ. This sacred fiesta has an emphasis on the family and extended community which extends beyond Sunday and sanctuary. Like liberation theology, Latino religious practice has a focus on praxis or doing justice-as-righteousness.
In the section dealing with how Eurocentric and Latino theologies differ the first thing to really catch my eye is "reading the bible in Spanish." The common English "we have one Love to the Greeks four" doesnt seem to be quite as problematic for Latinos. Also when speaking of the Divine, while He is static he is referred to in the personal sense.
The poor among the Latinos can identify with Jesus because "God makes an option for those who exist under the weight of oppression. Jesus willingly assumes the role of the ultradisenfranchised. The radical nature of the incarnation for Hispanics is, not that God became human, but that God assumed the condition of a slave," p 79.
Sin is not individual because no matter how private it plagues the community, it has longer reach than only harming just one. Rectifying this--atonement--is not just objective but also subjective and triumphant: one is justified by God to live under Him as King; His example and teaching eternally changes how we act and react.
The section on popular religion and alternative traditions was very interesting. This is how some will intertwine Christianity with, possibly, Santeria or some other form of religious expression. Many, it seems, dont have a problem living in this tension. (Look at your Christmas tree before you throw stones.)
Great book to introduce or refresh one on Latino/a theology and practice. It can also be a intro to liberation theology in my opinion.
Brief summary #4 (I'm getting better; I've been keeping it under about 5000 words).
I have greatly enjoyed reading non eurocentric theologies. Liberation, Eastern (Oriental), Black, Feminist, Process, bring them on. I love to see other how the formative experiences are reflected in the theology of the non eurocentric. Also how other cultures are reflected in them and also how they reflect God.
This is a book to inform about Latino/a (henceforth "Latino"; sorry ladies, it's easier to type) theologies in a U.S context. Some interesting things pointed out are that the Roman church is losing this demographic for other evangelical--especially Pentecostal and charismatic--congregations. Since the Latino population doesnt necessarily dovetail theologically into these denominations one has to change to keep them there: either the Latinos or the congregations. But what does Latino theology look like? The Eurocentric model has, for a very long time, been the prototype, so deviation is seen as a model against the prototype.
It is wonderful that the writers begin by stating theology is a communal undertaking. Also, this Latino community influence is seen weaved through their theology. But the starting point for Latino theology is from otherness: until or unless a Latino pass for an Euroamerican they are not accepted as belonging.
Latinos use "fiesta" to express the concept of worship, and this worship can be planned but not rehearsed. This fiesta is done under the view that the cross is the ultimate Victory of Christ. This sacred fiesta has an emphasis on the family and extended community which extends beyond Sunday and sanctuary. Like liberation theology, Latino religious practice has a focus on praxis or doing justice-as-righteousness.
In the section dealing with how Eurocentric and Latino theologies differ the first thing to really catch my eye is "reading the bible in Spanish." The common English "we have one Love to the Greeks four" doesnt seem to be quite as problematic for Latinos. Also when speaking of the Divine, while He is static he is referred to in the personal sense.
The poor among the Latinos can identify with Jesus because "God makes an option for those who exist under the weight of oppression. Jesus willingly assumes the role of the ultradisenfranchised. The radical nature of the incarnation for Hispanics is, not that God became human, but that God assumed the condition of a slave," p 79.
Sin is not individual because no matter how private it plagues the community, it has longer reach than only harming just one. Rectifying this--atonement--is not just objective but also subjective and triumphant: one is justified by God to live under Him as King; His example and teaching eternally changes how we act and react.
The section on popular religion and alternative traditions was very interesting. This is how some will intertwine Christianity with, possibly, Santeria or some other form of religious expression. Many, it seems, dont have a problem living in this tension. (Look at your Christmas tree before you throw stones.)
Great book to introduce or refresh one on Latino/a theology and practice. It can also be a intro to liberation theology in my opinion.
December 28, 2020
Does what it says on the tin. The 2020 update is key, and I would not recommend reading an older version if the newer version is available.
Displaying 1 - 2 of 2 reviews