Analysis of Escobar's Theological Contribution - Essay Example

? Analyses of Escobar’s thesis compare and contrast his theological contribution of A brief analysis of Escobar’s thesis and how he elaborates it in his book Essentially, Escobar’s perception on theology revolves around three aspects, which have shaped and molded Christianity and culture. These aspects include: the 1-16th century Catholic Christianity, 2-20th century evangelical Christianity and Marxism (Escobar, 2003, p. 133). Conversely, Escobar believes that the most influential way in which the three aspects have affected the American people’s thinking is through the liberation theology. The liberation theology was the creation of the Catholic Christianity (Prahalad & Doz, 2007, p. 125). In addition, Escobar argues that the majority of the theologians apply two principles in the liberation mission. They include an examination of the social, economic and political aspects of the missionary enterprise itself, and, secondly, an understanding of the missionary enterprise within a global observation of human history (Escobar, 2003, p. 137). This study reveals that the Escobar’s perception on the Missiology that ignores serious consideration of both the social and political realities is misplaced. Escobar believes that Liberation Theology applies incorrect principles for creating a theology of mission, instead asserts that the basis for a proper theology of mission is the social sciences and Biblical Disclosure (Rodriguez, 2012, p. 111). Furthermore, Escobar dismisses the Liberation theology justification that people first perceive God in history and then go the scripture to reaffirm their belief. Escobar proposes that the Bible, particularly the Biblical Christology, is the fundamental basis for theology of mission. In summary, Escobar admits that Evangelical Missiology will be formed with and by the populace, yet its foundation is not in the people, but instead with the Evangelical commitments. Comparison of Escobar’s theology with Moltmann’s theology Samuel Escobar is a leading Latin American Theologian. Escobar was among the principal participants in the international Congress on World Evangelization. Escobar constructs a theology of mission on the social and political realities, which is a total contrast with Moltmann who bring a systematic theology based on the element of eschatology (Rodriguez, 2012, p. 128). Escobar asserts that the realties in theology should be constructed out of the biblical revelation and aspects of social sciences. Moltmann focuses on four lines of thought, which include the notion of an eschatological open future, the Christian theology of history, the Trinitarian sending God and the scope of salvation. Moltmann believes that the prospect of history should be kept open as the meadow of God’s puzzling and capricious works since a closed history robs hope for the future. This is because a closed history denies hope for the future (Rodriguez, 2012, p. 101). It is imperative to note that this claim is fundamental to Missiology since it attempts to elucidate God’s plans and distinctiveness. On the other hand, the Trinitarian Theology forms a fundamental aspect to Mission work. Moltmann asserts that, mission originates from the very being of God and not an activity of human beings. This aspect indicates that, there exists a link amid systematic theology of the Trinity and the mission work. Moreover, the Moltmann’s Systematic study of the nature of Christian prospect is critical because it preserves the veracity of the human familiarity of time and the certainty of God’s manifestation partaking in time while addressing the nature of God and of time. Numerous theologians have supported Moltmann’s theology by asserting that, it is fundamental to mission theologians since it is future directed and oriented (Prahalad & Doz, 2007, p. 128). This theology is significant since it has enhanced understanding of God’s mission in relation to a certain amount of tension of God’s rule both now and in the future. In conclusion, the act of harmonizing personal experiences, knowledge from the social sciences and systematic theology while trying to give the Bible advantaged position is somewhat intricate. It is significant; to note that, the social sciences, which study the human condition, should provide information on the way of systematic theology through a faithful and proper interpretation of the Bible as Escobar proposes (Rodriguez, 2012, p. 103). On the other hand, the two theologies share a common aspect of proper understanding of the scope of salvation. The hope of salvation is that humanity can live wholly, die wholly and rise wholly. In addition, the two theologians share the perception of a masterful enunciation of the necessity for the mission to be a festive duty of Christians from all corners of the world. Comparison of Escobar’s theology with Barth’s theology Karl Berth’s theology is a sharp contrast from the Escobar’s perception and belief. Berth’s theological path was primarily called the Dialectical theology due to its emphasis on the absurd nature of divine truth. Barth’s theological thought emphasized the sovereignty of God. This aspect is attributed to the Calvinistic doctrine of election (Prahalad & Doz, 2007, p. 137). Unlike Escobar who believes in liberalism, Bart had a putative loss in liberalism, and instead upheld the principle of the Trinity. Barth believed that God is the object of God’s own Self-Knowledge, and the Bible’s revelation implies the self-realization to humankind of God who cannot be revealed by humanity’s intuition. Furthermore, Barth’s theology asserts that Christ is the word of God without proclaiming that the Bible should be universally accurate in a historical and scientific manner, which is supported by Escobar’s theology (Rodriguez, 2012, p. 112). In addition, Bart’s theology practiced election principle, this attributed to double predestination, where some people got salvation through Christ whilst others through damnation. Escobar’s theology advocates for universal salvation to all humanity through Christ. However, the two theologians share a common aspect that, Christ is truly presented in the Scripture and the preaching of the church. Escobar’s contribution challenges Barth’s theology, particularly on the election aspect. Escobar asserts that Barth’s theology lacks contextual reflection on the relationship between God, the world and the church (Escobar, 2012, p. 139). Theology cannot only present an upward look towards God, but also consider an inward look towards itself and an outward look towards God. If this aspect is considered in any theology, then selective salvation will not have space in the theological perspectives. Similarly, Escobar challenges Moltmann’s Systematic study of the nature of Christian prospect by asserting that, it should be integrated with both the social and political realities (Rodriguez, 2012, p. 114). Escobar asserts that social sciences are fundamental in studying the human condition since they help in providing information on the way of systematic theology through a faithful and proper interpretation of the Bible. The theological perspectives adversely influence ministries set in a cultured society. For instance, the theologies have created a principal mind drift on cultural beliefs attributed to certain communities. It is imperative to note that, majority of Christians reflect on the theological perspective on organ and tissue donation compared to the society’s culture. A person’s religion becomes significant than culture (Escobar, 2012, p. 133). Making of decision has been attributed to someone’s religious stance. In addition, the theologies have immensely contributed to the creation of a homogenous social class within a multicultural society, which believes that Missiology has attempted to elucidate God’s plans, and distinctiveness and the Trinitarian Theology forms a fundamental aspect of Mission work. The theological perspective, particularly the Escobar’s, inculcates the spirit of togetherness through the sociality aspect consequently reducing the gap amongst the multicultural pattern. In conclusion, the diverse theological perspectives have immensely contributed to insight understanding of the Bible, the trinity, Christology and the history and impact of mission work. For instance, Escobar proposes that the Bible, particularly the Biblical Christology is the fundamental basis for theology of mission. Additionally, Escobar admits that Evangelical Missiology will be formed with and by the populace, yet its foundation is not in the people but instead with the Evangelical commitments (Escobar, 2012, p. 119). On the other hand, Barth’s theology asserts that Christ is the word of God and God is sovereign. Similarly, Moltmann focuses on four lines of thought, which include the notion of an eschatological open future, the Christian theology of history, the Trinitarian sending God and the scope of salvation. Moltmann believes that the prospect of history should be kept open as the meadow of God’s puzzling and capricious works since a closed history robs hope for the future. This is because a closed history denies hope for the future (Escobar, 2012, p. 142). It is imperative to note that this claim is fundamental to Missiology since it attempts to elucidate God’s plans and distinctiveness. On the other hand, the Trinitarian Theology forms a fundamental aspect to Mission work. Moltmann asserts that mission originates from the very being of God and not an activity of human beings. This aspect indicates that there exists a link amid systematic theology of the Trinity and the mission work. References Escobar, S. (2003). The new global mission: The Gospel from everywhere to everyone. Downers Grove, IL: InterVarsity Press (pp. 122-148). Prahalad, C. K., & Doz, Y. L. (2007). The multinational mission: Balancing local demands and global vision. New York, NY: Free Press (pp. 125-140). Rodriguez, D. L. (2012). The liberating mission of Jesus: The message of the gospel of Luke. NJ, USA: Pickwick Publications (pp. 101-130). Read More