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By Anselm Kyongsuk Min

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Is there any great philosopher whose concepts have not been appropriated by one theologian or another in the last two thousand years? Plato, Aristotle, neo-Platonists, Kant, Hegel, Heidegger, Whitehead, and the existentialists seem to be ready examples of such critical appropriation. If Aristotle, then, why not Marx as well, as Dom Helder Camara once asked at the University of Chicago? 5 This response, however, raises two issues. The first is that such appropriation has not always been a happy one.

This is all the more difficult because many liberation theologians continue to use a great deal of the Church's classical ascetical and dogmatic language while changing its signification. As a result, the reader or listener who is operating from a different background can gain the impression that everything is the same as before, apart from the addition of a few somewhat unpalatable statements, which, given so much spirituality, can scarcely be all that dangerous. 5 Just as TL has presented myriad challenges, so it has itself been challenged on various fronts.

They have been revised for inclusion in this book. I thank the publishers of the two journals for their permission to reprint the articles. I also thank the Orbis Books for permission to quote from Gustavo Gutierrez, A Theology of Liberation and The Power of the Poor in History, and Clodovis Boff, Theology and Praxis. Page x Finally, for sharing the burdens of relocation during the sabbatical year and cheerfully enduring the countless hours of my silence since, I thank my wife, Soonja, and my two children, Jeehey and Kihong.

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