A Biblical Support of Liberation Theology


LIBERTY UNIVERSITY SCHOOL OF DIVINITY


Biblical Support of Liberation Theology Research Paper

Submitted to Dr. Richard Elligson
in partial fulfillment of the requirements for the completion of

THEO 510 – D03
Survey of Theology

By

Kandy Crosby-Hastings
May 14, 2016



Thesis Statement
            Liberation theology is a Bible-based theology that encourages Christians to understand and take action regarding the oppression and pain of the poor and stigmatized, as emphasized in both the Old and New Testaments. 



Contents
Introduction……………………………………………………………………………………... 4
The History of and Theology behind Liberation Theology………………………………….. 4
Is Liberation Theology Unbiblical?............................................................................................. 7    
Liberation Theology and the American Christian……………………………………………. 9
Liberation Theology: Ministering to the World…………………………………………….. 10
Conclusion…………………………………………………………………………………….. 12



Introduction
            Oppression exists on both a societal level and a church level.  Liberation theology offers a new look at traditional theology – a glimpse of what traditional theology may feel like to the poor and the oppressed.[1] It allows Christians to interpret Scripture in a way that this same Scripture indicates is important to God.  The following paper will discuss liberation theology from the point of view of how Christians today can learn from this controversial doctrine and will outline why the study of liberation theology is a must for American Christians in the year 2016.
The History of and Theology behind Liberation Theology
Everyone kept feeling a sense of awe; and many wonders and signs were taking place through the apostles.  And all those who had believed were together and had all things in common; and they began selling their property and possessions and were sharing them with all, as anyone might have need.  Day by day continuing with one mind in the Temple, and breaking bread from house to house, they were taking their meals together with gladness and sincerity of heart, praising God and having favor with all the people.  And the Lord was adding to their number day by day those who were being saved (Acts 2:43-47, NASB).
Liberation theology seeks to establish and understand theology through the lens of the poor and/or oppressed.[2]  Many Christians confuse liberation theology with Marxism.  For instance, Paul Enns points out liberation theology has been influenced by theologian Jurgen Moltmann, who is known to have based his theology on the ideas of Karl Marx.[3]  Enns believes there are two branches of liberation theology – those theologians who combine socialist agendas with Christianity and those theologians who do not accept Christian theology and only accept liberation theology as a political movement.[4]
            However, this is only one perspective, as Li Zhixion and Christopher Rowland reveal in the article “Hope: The Convergence and Divergence of Marxism and Liberation Theology.”[5]   The authors point out that while both Marxism and liberation theology are based on a type of hope, Marxists hope to escape the materialism of a capitalistic society through the destruction of capitalistic endeavors.  Liberation theologians, however, seek to rid the world of oppression through God.[6] 
            Liberation theology began in South America in the 1960s when countries such as Brazil were oppressed and under the control of military dictators.[7]  Theology merged with human rights to battle atrocities committed in the name of militaristic patriotism.[8]  Theologians such as Gustavo Gutierrez believed such a mergence was an important part of the Gospel itself.[9]
In the twenty-first century, liberation theology has come to encompass a fight against oppression of all people, including battles against oppressions such as racism and sexism.[10]  Liberation theologian James H. Cone believes in the importance of privileged people groups being willing to listen to the ideas of the oppressed – ideas that the privileged may not want to hear.[11]  He calls racism the greatest sin in the United States, but insists that both Protestant and Catholic churches choose to remain silent about such sin.[12]  He insists that remaining silent to racism, along with classism and sexism, discredits the theology that ignores such oppression.[13] 
Cone believes Christians must not be afraid to take a stand against oppression, such as the oppression of white supremacy.[14]  The problem lies not only in the fact that evils such as racism exist, but in the fact that Christians do little to counter them.[15]  He bases his theology on the idea that evils such as racism bring not only physical death but also spiritual death to the soul.[16] 
The philosophy behind liberation theology not only lies in the existence of oppression but also in the fact that oppression is ingrained in the church more than Christians often care to admit.  Cone writes, “In my travels around the world, I am amazed how much people of color want to be White.  They want to look like Whites, talk like Whites, and even pray like Whites.  Many are still worshiping a White God and a blond-haired, blue-eyes Jesus – still singing ‘Wash me whiter than snow.’”[17] 
Likewise, studies conducted by George Yancey and Ye Jung Kim indicate that church congregations that are multi-racial are also more accepting of diversity in socio-economic status.[18]  Their studies also show that churches that are more progressive theologically are more inclusive and diverse.  This inclusion includes diversity in race, women in leadership, and acceptance of social class diversity; whereas theologically conservative congregations are said to be more limiting of women’s roles.[19]  Therefore, theological lines are drawn between what doctrine will and will not allow in terms of liberation theology. 
Perhaps the greatest challenge to churches accepting the ideas of liberation theology lies in experience.  Those who are not oppressed – those who would be considered more privileged – cannot understand the plight of those who are oppressed.  They cannot contemplate that, in fact, their own theology may be a part of that oppression. Chris Shannahan, referring to the ideals of Gustavo Gutierrez, believes theology can either transform the world by fighting injustices or can be a part of the problem.  The decision lies in the individual’s experiences of acceptance or rejection.[20]

Is Liberation Theology Unbiblical?
This leads to the question of what is the biblical support for the ideals of liberation theology.  Is it, in fact, unbiblical to insert one’s experience into Scripture?  Enns suggests liberation theologians interpret Scripture based upon a political agenda and even add to the Bible’s meanings.[21]  However, as Shannahan points out, there are passages of the Bible that directly support the ideas of liberation theology. 
The example given by this author is Jesus’ encounter with the Samaritan woman as found in John 4:1-42.[22]  (Ironically, this particular passage is one that this minister has personally taught in Bible studies on the topic of rejection).  Shannahan points out the Samaritan woman had been demonized by the rest of society, but Jesus broke with tradition and engaged in a conversation with the woman – a conversation that liberated her from oppression.[23] 
Shannahan also points to Jesus’ teachings in the Beatitudes to illustrate the fact that Jesus related to people’s experiences of being ostracized, stating, “Those considered worthless – the asylum seeker, the unemployed young man on a housing estate, the redundant car worker – become the blessed ones whom God favors.”[24]  The author also points to verses such as Proverbs 14:31 and Luke 1:47-52 to prove that God favors the outsiders.[25] 
According to Shannahan, however, relating to the outsider is not enough.  The Bible also recognizes that prominent theologies will reject the outsider for the insider.[26]  He points to Jesus’ encounters with Pharisaical doctrine and to His encounter with the Canaanite woman whose daughter was tormented by a demon, as found in Matthew 15.[27]  The contrast of Jesus’ attitude with the Pharisees and with the woman illustrate the fact that Jesus related to the outsider and the oppressed while condemning the theology that left these people in such oppressive circumstances.[28]  The author concludes that Christians today should also seek to not only help those who are oppressed, but should also stand side-by-side with such individuals and reject theologies that exclude.[29]
Liberation Theology and the American Christian
While many Christians may be able to understand the concept and even the biblical support of liberation theology, they may not grasp why such a philosophy is needed in the United States, the land of opportunity.  Many assume the equal opportunities in the United States are just that.  However, as Robert Wafawanaka points out, poverty is a serious problem due to low-paying jobs and few programs that offer assistance.[30]  He points to Deuteronomy 15 to prove that even in Middle Eastern culture, debt and poverty were problems and to show that God provided a method of debt relief.[31]  He believes Jesus’ actions throughout the Gospels reflect the fact that He recognized New Testament society and religious leaders were not helping the poor as commanded in the Torah.[32]
            Thus, according to Wafawanaka, today’s Christians should understand that there are two Americas – the plentiful America and the impoverished America.[33] They should see the value of a biblical Year of Jubilee – a time of liberation and renewal.[34]  They should understand the importance of meeting the needs of those deemed lowest in society, based upon biblical mandates.[35] 
            However, those deemed the lowest of society[36] are not only those who are financially poor.  As Judith Soares points out, ministries founded upon liberation reach out to others in society who are often deemed too inappropriate – such as ministries to people with HIV and AIDS and others who are deemed part of a marginalized society.[37]  Perhaps most controversial to conservative theology is the feminist philosophy that often coincides with liberation theology.  However, even this controversial topic ensures a better quality of life for others[38] by encouraging Christians to consider social structures.[39] 
Liberation Theology: Ministering to the World
            Perhaps one of the most critical aspects of Christianity is its belief that the church is called to go into the world and preach the gospel, making disciples for Christ (Mark 16:15).  However, one need only pick up a newspaper or popular culture magazine to realize the church today has lost its credibility due its lack of compassion.  Liberation theology, on the other hand, considers the consequences and outcomes of such choices.[40]  Author Nathan R. Todd, in fact, compares liberation theology to critical psychology because they both seek to see positive changes in society.[41] 
            This emphasis on helping others and a willingness to change allows a more positive image for Christians who admit their religion may be a part of the problem of oppression.[42]  Such honesty and vulnerability (that is all too often uncharacteristic of traditional religious systems, including Christianity) builds trust.[43]  This honesty and vulnerability allows religious organizations to right wrongs that have been committed in their name through the process of liberation and acknowledgement.[44] 
            As proof of such witness, author John Makransky openly criticizes both Christian liberation theology and his own religion of Buddhism in the article “A Buddhist Critique of, and Learning from, Christian Liberation Theology.”[45]  While Makransky criticizes the notion of classic liberation theologians such as Gustavo Gutierrez that the oppressor is the enemy,[46] he praises the idea that society is to care for the underprivileged.[47]  He also praises modern, gentler liberation theologies that emphasize love and caring.[48] 
            Putting liberation theology into action is something every day Christians can do, as Zenobia CY Chan points out in her article “How Has Liberation Theology Influenced My Practice?”[49]  The author writes of facets of liberation theology such as being willing to reflect on injustices and the dignity that is due every person simply by being a human being and on the importance of social equality, stating these are attributes that are important in a nursing career.[50]  Such critical thinking should be on the mind of every Christian as they encounter both fellow Christians and non-Christians in everyday life and work.  As Chan concludes, being willing to think about issues of social inequality and care for the poor is an avenue to minister the way Jesus did – in a way that is respectful to all.[51] 
Conclusion
            While many conservative theologians and ministers reject the notion of liberation theology, accusing liberation theologians of adding to Scripture or following Marxist agendas; it is this minister’s opinion that when Christians honestly read the Bible, they will see the value of this philosophy.  While, as Craig Blomberg points out, Christian giving throughout the Bible was always voluntary and never forced;[52] those who consider themselves the church should ask themselves if they are only to do the least of what is required or if they should take the attitude of Jesus. 
            Jesus not only reached out to the poor, accepted the rejected, and loved the unlovable; He also stood against religious doctrine that placed false pretenses of holiness above such love and acceptance.  Unfortunately, the church itself often does not realize that it is part of the oppression by placing capitalistic philosophy, which is not supported by the Bible any more than socialist agendas (perhaps it is less supported),[53] over the needs of other people.  The irony lies in the fact that these leaders and theologians often do exactly what they accuse liberation theologians of doing – adding to the Bible or changing the meaning of Scripture to support their own agendas. 
            The point of liberation theology should not be lost on any Christian, regardless of that individual’s theological bent.  That point is the church is called to care enough for other people and to stand against injustices and oppression.[54]  Tim Clinton, Archibald Hart, and George Ohlschlager write of a biblical example that, in this minister’s opinion, summarizes the battle between traditional Christianity and liberation theology.  The example of the Pharisees dragging the woman caught in adultery before Jesus summarizes the all-too-common attack against those who are oppressed.  Comparing the Pharisees’ action with that of Christians today, the authors write,
The scandal of modern-day Pharisees who abuse and mistreat those needing mercy and a ‘safe-haven’ is that these people are never brought before Christ.  Instead, the abusers think they have the ‘mind of Christ’ and those who suffer depression and chronic mental disorders – those among ‘the least of these’ that Jesus calls us to special ministerial commitment – are often among the first that many churches scrub from their ranks…
The mentally and emotionally disabled are often too embarrassing and unrepresentative of the bright and shiny Christians the church wants to show off to the world.  Stepping down to care for those with ugly dispositions and repulsive traits is exactly the opposite to the step up we want to take in a life of ever-growing satisfaction with the abundant life that God promises on the other side.   
No wonder Jesus wept.  No wonder the scandal of the church shooting its wounded keeps growing.  And no wonder there will be many expressions of shock and disbelief on judgment day when many will hear the Lord say, “Depart from me, for I never knew you.”[55]
Perhaps the question that should be on the mind of every Christian is on whose side is the church?  Is it on the side of the oppressor, or is it on the side of the oppressed?  Will they chose to shoot the wounded or to bind and heal them? 



References
Blomberg, Craig L. “Neither Capitalism nor Socialism: A Biblical Theology of Economics.”  Journal of Markets & Morality 15, no 1 (2012): 207-225.  In Gale Academic OneFile, http://go.galegroup.com.ezproxy.liberty.edu:2048/ps/i.do?p=AONE&u=vic_liberty&id=GALE|A302402858&v=2.1&it=r&sid=summon&userGroup=vic_liberty (accessed April 17, 2016). 
Chan, Zenobia CY.  “How Has Liberation Theology Influenced My Practice?”  International Journal of Nursing Practice 17, no 4 (Aug. 2011): 330-335.  In Liberty University, Jerry Falwell Library, http://rx9vh3hy4r.search.serialssolutions.com/?ctx_ver=Z39.88-2004&ctx_enc=info%3Aofi%2Fenc%3AUTF-8&rfr_id=info:sid/summon.serialssolutions.com&rft_val_fmt=info:ofi/fmt:kev:mtx:journal&rft.genre=article&rft.atitle=How+has+liberation+theology+influenced+my+practice%3F&rft.jtitle=International+Journal+of+Nursing+Practice&rft.au=Chan%2C+Zenobia+CY&rft.date=2011-08-01&rft.issn=1322-7114&rft.eissn=1440-172X&rft.volume=17&rft.issue=4&rft.spage=330&rft.epage=335&rft_id=info:doi/10.1111%2Fj.1440-172X.2011.01946.x&rft.externalDBID=n%2Fa&rft.externalDocID=10_1111_j_1440_172X_2011_01946_x&paramdict=en-US (accessed April 17, 2016). 
Clinton, Tim, Archibald Hart, and George Ohlschlager.  Caring for People God’s Way: Personal and Emotional Issues, Addictions, Grief, and Trauma.  Nashville, TN: Thomas Nelson, Inc., 2005. 
Cone, James H.  “Black Liberation Theology and Black Catholics.”  Theological Studies, 64, no 4 (Dec. 2000), 731-747.  In Gale Academic OneFile, http://go.galegroup.com.ezproxy.liberty.edu:2048/ps/i.do?p=AONE&u=vic_liberty&id=GALE|A69059040&v=2.1&it=r&sid=summon&userGroup=vic_liberty&authCount=1# (accessed May 14, 2016). 
Cone, James H. “Theology’s Great Sin: Silence in the Face of White Supremacy.”  Black Theology 2, no 2 (July 2004), 139-152.  In ATLASerials, Religion Collection, EBSCOhost, http://rx9vh3hy4r.search.serialssolutions.com/?ctx_ver=Z39.88-2004&ctx_enc=info%3Aofi%2Fenc%3AUTF-8&rfr_id=info:sid/summon.serialssolutions.com&rft_val_fmt=info:ofi/fmt:kev:mtx:journal&rft.genre=article&rft.atitle=Theology%27s+Great+Sin%3A+Silence+in+the+Face+of+White+Supremacy&rft.jtitle=Black+Theology%3A+An+International+Journal&rft.au=Cone%2C+Hames+H&rft.date=2004&rft.pub=Maney+Publishing&rft.issn=1476-9948&rft.eissn=1743-1670&rft.volume=2&rft.issue=2&rft.spage=139&rft.epage=152&rft.externalDocID=00445540&paramdict=en-US (accessed May 14, 2016). 
Enns, Paul.  The Moody Handbook of Theology.  Revised and Expanded ed.  Chicago, IL: Moody Publishers, 2014. 
Kirwan, Michael. “Liberation Theology and Catholic Social Teaching.”  New Blackfriars 93, no 1044 (Feb. 2012): 246-258.  In Wiley Online Library, http://onlinelibrary.wiley.com.ezproxy.liberty.edu:2048/doi/10.1111/j.1741-2005.2011.01474.x/full (accessed April 17, 2016). 
Makransky, John.  “A Buddhist Critique of, and Learning from, Christian Liberation Theology.”  Theological Studies 75, no 3 (Sept. 2014): 635-657.  In Gale Academic OneFile, http://go.galegroup.com.ezproxy.liberty.edu:2048/ps/i.do?p=AONE&u=vic_liberty&id=GALE|A379639514&v=2.1&it=r&sid=summon&userGroup=vic_liberty&authCount=1# (accessed April 17, 2016). 
Todd, Nathan R.  “Community Psychology and Liberation Theologies: Commonalities, Collaboration, and Dilemmas” Journal of Psychology and Theology 39, no 3 (2011): 200-210.  In ProQuest, http://search.proquest.com.ezproxy.liberty.edu:2048/docview/900127932?pq-origsite=summon (April 17, 2016). 
Shannahan, Chris.  “The Canaanite Woman and Urban Liberation Theology.”  The Expository Times 125, no 1 (2013): 13-21.  In Sage, http://ext.sagepub.com.ezproxy.liberty.edu:2048/content/125/1/13.full.pdf+html (accessed April 17, 2016). 
Soares, Judith.  “A Future for Liberation Theology?”  Peace Review: A Journal of Social Justice 20, no 4 (Oct. 2008): 480-486.  In Liberty University Jerry Falwell Library, http://rx9vh3hy4r.search.serialssolutions.com/?ctx_ver=Z39.88-2004&ctx_enc=info%3Aofi%2Fenc%3AUTF-8&rfr_id=info:sid/summon.serialssolutions.com&rft_val_fmt=info:ofi/fmt:kev:mtx:journal&rft.genre=article&rft.atitle=A+Future+for+Liberation+Theology%3F&rft.jtitle=Peace+Review&rft.au=Soares%2C+Judith&rft.date=2008-12-01&rft.pub=Taylor+%26+Francis+Group&rft.issn=1040-2659&rft.eissn=1469-9982&rft.volume=20&rft.issue=4&rft.spage=480&rft_id=info:doi/10.1080%2F10402650802495080&rft.externalDocID=349676&paramdict=en-US (accessed April 17, 2016). 
Wafawanaka, Robert.  “Is the Biblical Perspective on Poverty that ‘There Shall Be No Poor Among You’ or ‘You Will Always Have the Poor with You’?”  Review and Expositor 111, no 2 (2014): 107-120.  In Sage, http://rx9vh3hy4r.search.serialssolutions.com/?ctx_ver=Z39.88-2004&ctx_enc=info%3Aofi%2Fenc%3AUTF-8&rfr_id=info:sid/summon.serialssolutions.com&rft_val_fmt=info:ofi/fmt:kev:mtx:journal&rft.genre=article&rft.atitle=Is+the+biblical+perspective+on+poverty+that+%E2%80%9Cthere+shall+be+no+poor+among+you%E2%80%9D+or+%E2%80%9Cyou+will+always+have+the+poor+with+you%E2%80%9D%3F&rft.jtitle=Review+%26+Expositor&rft.au=Wafawanaka%2C+Robert&rft.date=2014-05-01&rft.pub=SAGE+Publications&rft.issn=0034-6373&rft.eissn=2052-9449&rft.volume=111&rft.issue=2&rft.spage=107&rft.epage=120&rft.externalDBID=n%2Fa&rft.externalDocID=10.1177%2F0034637314526015&paramdict=en-US (accessed April 17, 2016). 
Yancey, George, and Ye Jung Kim.  “Racial Diversity, Gender Equality, and SES Diversity in Christian Congregations: Exploring the Connections of Racism, Sexism, and Classism in Multiracial and Nonmultiracial Churches.”  Journal for the Scientific Study of Religion 47, no 1 (March 2008), 103-111.  In Wiley Online Library, http://onlinelibrary.wiley.com.ezproxy.liberty.edu:2048/doi/10.1111/j.1468-5906.2008.00394.x/epdf (accessed May 14, 2016). 
Zhixiong, Li, and Christopher Rowland. “Hope: The Convergence and Divergence of Marxism and Liberation Theology.”  Theology Today 70, no 2 (2013): 181-195.  In Sage, http://rx9vh3hy4r.search.serialssolutions.com/?ctx_ver=Z39.88-2004&ctx_enc=info%3Aofi%2Fenc%3AUTF-8&rfr_id=info:sid/summon.serialssolutions.com&rft_val_fmt=info:ofi/fmt:kev:mtx:journal&rft.genre=article&rft.atitle=Hope%3A+the+convergence+and+divergence+of+marxism+and+liberation+theology&rft.jtitle=Theology+Today&rft.au=Li+Zhixiong&rft.au=Rowland%2C+Christopher&rft.date=2013-07-01&rft.pub=Theology+Today&rft.issn=0040-5736&rft.eissn=2044-2556&rft.volume=70&rft.issue=2&rft.spage=181&rft.externalDBID=BSHEE&rft.externalDocID=337442121&paramdict=en-US (accessed April 17, 2016). 


[1] Paul Enns, The Moody Handbook of Theology, Revised and Expanded ed., (Chicago, IL: Moody Publications, 2014), 636. 
[2] Nathan R. Todd, “Community Psychology and Liberation Theologies: Commonalities, Collaboration, and Dilemmas,” Journal of Psychology and Theology 39, no 3 (2011): accessed April 17, 2016, http://search.proquest.com.ezproxy.liberty.edu:2048/docview/900127932?pq-origsite=summon, 201. 
[3] Enns 2014, 637.   
[4] Enns 2014, 637. 
[6] Ibid, 189.   
[7] Michael Kirwan, “Liberation Theology and Catholic Social Teaching,” New Blackfriars 93, no 1044 (Feb. 2012): accessed April 17, 2016, http://onlinelibrary.wiley.com.ezproxy.liberty.edu:2048/doi/10.1111/j.1741-2005.2011.01474.x/full, 248.   
[8] Ibid, 248-249.   
[9] Enns 2014, 638.   
[10] Ibid, 636.   
[11] James H. Cone, “Black Liberation Theology and Black Catholics: A Critical Conversation,” Theological Studies 64, no 4 (Dec. 2000): accessed May 14, 2016, http://go.galegroup.com.ezproxy.liberty.edu:2048/ps/i.do?p=AONE&u=vic_liberty&id=GALE|A69059040&v=2.1&it=r&sid=summon&userGroup=vic_liberty&authCount=1#, 731. 
[12] Ibid.   
[13] Ibid, 732.   
[15] Ibid.   
[16] Ibid, 141.   
[17] Ibid.   
[18] George Yancey and Ye Jung Kim, “Racial Diversity, Gender Equality, and SES Diversity in Christian Congregations: Exploring the Connections of Racism, Sexism, and Classism in Multiracial and Nonmultiracial Churches,” Journal for the Scientific Study of Religion 47, no 1 (March 2008): accessed May 14, 2016, http://onlinelibrary.wiley.com.ezproxy.liberty.edu:2048/doi/10.1111/j.1468-5906.2008.00394.x/epdf, 107. 
[19] Ibid, 109.
[20]  Chris Shannahan, “The Canaanite Woman and Urban Liberation Theology,” The Expository Times 125, 1 (2013): accessed April 17, 2016, http://ext.sagepub.com.ezproxy.liberty.edu:2048/content/125/1/13.full.pdf+html, 15. 
[21] Enns 2014, 640.     
[22] Shannahan 2013, 15.   
[23] Ibid.   
[24] Shannahan 2013, 16.   
[25] Ibid.   
[26] Ibid, 18.   
[27] Ibid.   
[28] Shannahan 2013, 18-19.   
[29] Ibid, 19-21.   
[31] Ibid, 113-114.   
[32] Ibid, 114-115.   
[33] Ibid, 116-117.   
[34] Wafawanaka 2014, 116.   
[35] Ibid.   
[36] Ibid.   
[38] Ibid, 485-486.   
[39] Todd 2011, 203.   
[40] Ibid.     
[41] Todd 2011, 203-204. 
[42] Ibid, 206.   
[43] Ibid.   
[44] Ibid, 2066-207.   
[45] John Makranskey, “A Buddhist Critique of, and Learning from, Christian Liberation Theology,” Theological Studies 75, no 3 (Sept. 2014): accessed April 17, 2016, http://go.galegroup.com.ezproxy.liberty.edu:2048/ps/i.do?p=AONE&u=vic_liberty&id=GALE|A379639514&v=2.1&it=r&sid=summon&userGroup=vic_liberty&authCount=1#, 635-636.   
[46] Makranskey 2014, 640.   
[47] Ibid, 649.    
[48] Ibid, 650-651.   
[50] Ibid, 331-333.   
[51] Ibid, 334.   
[52] Craig Blomberg, “Neither Capitalism nor Socialism: A Biblical Theology of Economics,” Journal of Markets and Morality 15, no 1 (2012): accessed April 17, 2016, http://go.galegroup.com.ezproxy.liberty.edu:2048/ps/i.do?p=AONE&u=vic_liberty&id=GALE|A302402858&v=2.1&it=r&sid=summon&userGroup=vic_liberty, 211.   
[53] Blomberg 2012, 210.
[54]Soares 2012, 485.   
[55] Tim Clinton, Archibald Hart, and George Ohlschlager, Caring for People God’s Way: Personal and Emotional Issues, Addictions, Grief, and Trauma (Nashville, TN: Thomas Nelson, Inc., 2005), 11.  

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