Hayat sigortası reklamlarının yaptığı tek şey, bu iktisadi kayıptan sonra, sistemin düzenini sağlama almadan ölmenin suç olduğunu ileri sürmektir; American way of death*
Why do I care about all the wrong things, and nothing at all for the right ones? Or, to tip it another way: how can I see so clearly that everything I love or care about is illusion, and yet - for me, anyway - all that's worth living for lies in that charm?
Well—I have to say I personally have never drawn such a sharp line between ‘good’ and ‘bad’ as you. For me: that line is often false. The two are never disconnected. One can’t exist without the other. As long as I am acting out of love, I feel I am doing best I know how. But you—wrapped up in judgment, always regretting the past, cursing yourself, blaming yourself, asking ‘what if,’ ‘what if.’ ‘Life is cruel.’ ‘I wish I had died instead of.’ Well—think about this. What if all your actions and choices, good or bad, make no difference to God? What if the pattern is pre-set? No no—hang on—this is a question worth struggling with. What if our badness and mistakes are the very thing that set our fate and bring us round to good? What if, for some of us, we can’t get there any other way?
Liberation theology was a theological framework that systematized the preferential option for the poor and, in some cases, borrowed from the political vision of Marxism. As incompatible as they may be in other ways, both post–Vatican II Roman Catholicism and Marxism recognized that governments and societies are often organized to privilege a certain class or subgroup of citizens, leaving others on the margins without resources.
For liberationists, this meant that God’s care for the poor should be reflected in social changes that granted not only spiritual blessings but also greater access to material resources. In this way liberation theology viewed social equality and human flourishing in the temporal world as a visible sign of Christian salvation.