*This review was originally published over at The Englewood Review of Books. If you have a few minutes, please go check out some of their other reviews.
Liberation theology is often seen largely as a Roman Catholic movement born out of the socioeconomic struggles of the 1960’s and 1970’s in Latin America. There is, of course, much truth in this characterization, though liberation theology’s scope now extends well beyond Latin America when viewed in contemporary global perspective. In his introduction to The Cambridge Companion to Liberation Theology, Christopher Rowland echoes the words of pioneering Peruvian theologian Gustavo Gutiérrez when he points out that part of the significance of liberation theology for the wider Church has been its willingness to take on the challenge of “speaking of God in a world that is inhumane.” And in a world marked by so much suffering and injustice, this is clearly a necessary task.
It isn’t immediately obvious, though, how liberation theology, in all its contemporary diversity, should be related to the Wesleyan theological tradition, which began with the rise of the Methodist movement in 18th century England. Are liberation and Wesleyan theologians kindred spirits? Or do the differing historical roots and concerns of these two movements raise difficulties for those who seek to bring them together? In No Religion but Social Religion, Joerg Rieger, along with Paulo Ayres Mattos, Helmut Renders, and José Carlos de Souza, reflect on this topic with true passion and helpful clarity. In their eyes, these two streams of theology have the potential to draw out the best in each other as they speak of God’s presence among those experiencing poverty in a world marked by both grace and persistent injustice (5-7). They also seek throughout the book to highlight Methodist voices around the world working out of the liberation tradition to demonstrate that liberation theology has roots beyond the world of Roman Catholicism. Continue reading