Discusses the religious and political context of liberation theology, the state of the Latin American economy, Marxist-Christian tensions, and the ethics of reform

Looking at the roots of contemporary political theory, this three-volume set examines the global landscape of all the key theories and the theorists behind them, and provides concise, to-the-point definitions of key concepts, ideas, schools and figures.

The Future of Liberation Theology envisions a radical new direction for Latin American liberation theology. One of a new generation of Latin American theologians, Ivan Petrella shows that despite the current dominance of 'end of history' ideology, liberation theologians need not abandon their belief that the theological rereading of Christianity must be linked to the development of 'historical projects' - models of political and economic organization that would replace an unjust status quo. In the absence of historical projects, liberation theology currently finds itself unable to move beyond merely talking about liberation toward actually enacting it in society. Providing a bold new interpretation of the current state and potential future of liberation theology, Ivan Petrella brings together original research on the movement, with developments in political theory, critical legal theory and political economy to reconstruct liberation theology's understanding of theology, democracy and capitalism. The result is the recovery of historical projects, thus allowing liberation theologians to once again place the reality of liberation, and not just the promise, at the forefront of their task.

This is the first in-depth look at the political theoretical structure of liberation theology. Pottenger shows how liberation theologians, writing from the perspective of the poor and oppressed, denounce modernity and especially capitalism for having caused poverty and military dictatorships. He evaluates the liberation theologians' methodological approach to political theory and the crucial role of Marxism. He also analyzes liberation theologians' assessment of Latin American political economy and their moral arguments for political activism in response to these assessments. Pottenger addresses the general question of to what extent liberation theology has achieved its ultimate objective of a just society—of the convergence of traditional social values and modern political science.

Via 99 entries or "mini-chapters," the SAGE 21st Century Reference Series volumes on political science highlight the most important topics, issues, questions, and debates any student obtaining a degree in this field ought to have mastered for effectiveness in the 21st century. 21st Century Political Science: A Reference Handbook serves as an authoritative reference source that meets students′ research needs with more detailed information than encyclopedia entries but not so much jargon, detail, or density as a journal article or a research handbook chapter. An editorial advisory board comprised of eminent scholars from various subfields, many of whom are also award-winning teachers, selected the most important general topics in the discipline. The two volumes are divided into six major parts: 1) General Approaches of Political Science; 2) Comparative Politics; 3) International Relations; 4) Political Science Methodology; 5) Political Thought; and 6) American Politics. A section on identity politics includes chapters on topics such as Race, Ethnicity, and Politics; Gender and Politics; Religion and Politics; and LGBT Issues/ Queer Theory. This two-volume resource makes fairly complex approaches in political science accessible to advanced undergraduate and beginning graduate students.

Critical Theory and Liberation Theology discusses two major features of the crisis of western modernity: the first of these arises from the assumption that any value-based societal critique rests upon an arbitrary or purely «emotive» choice of first principles. The second is that the Christian churches have not developed an understanding of the relationship between faith and modernity that enables them to be a consistent or liberating voice in public affairs. In response to this crisis, Margaret Campbell traces Jürgen Habermas's search for a means by which questions regarding human authenticity and emancipation can be brought into the arena of rational political discourse. Dr. Campbell also presents an account of Gustavo Gutiérrez's liberation theology and describes it as a new kind of critical discourse about Christian faith, one that begins by examining the political praxis of Christians. Dr. Campbell concludes that together Habermas and Gutiérrez have provided us with foundations for a theology of communicative and liberating praxis.

This is the first in-depth look at the political theoretical structure of liberation theology. Pottenger shows how liberation theologians, writing from the perspective of the poor and oppressed, denounce modernity and especially capitalism for having caused poverty and military dictatorships. He evaluates the liberation theologians’ methodological approach to political theory and the crucial role of Marxism. He also analyzes liberation theologians’ assessment of Latin American political economy and their moral arguments for political activism in response to these assessments. Pottenger addresses the general question of to what extent liberation theology has achieved its ultimate objective of a just society—of the convergence of traditional social values and modern political science.

Liberation theology is often characterized as rejecting democracy and, based upon their option for the poor, advocating a form of socialism. This claim is challenged through an analysis of the works of Brazilian liberation theologians, Catholic social teaching, and studies on the base community movements in Brazil from the imposition of military rule through democratization (1964-1992). Liberation theologians initially rejected liberal democracy, but by the nineties were advocating a participatory and ecological democracy. However, they differed on how such a democracy was to be achieved in the competitive political party arena. In addition, increasing ecclesiastical opposition and the collapse of existent socialist regimes marginalized liberation theologians' vision of an inclusive, participatory democracy.