It also became clear to me between 1975 and 1980 that I personally could not authentically frame a “theology in context” and a “theology in movement” (liberation theology, black theology, feminist theology), for I am not living in the Third World, am not oppressed, and am not a woman. In those years, I tried as best I could to let the voices of silenced men and women be heard in the world too – the world in which I myself live. I initiated translations and provided them with commendatory prefaces. I wrote essays supporting liberation theology and feminist theology, African theology and Korean Minjung theology. But all this did not blind me to the fact that my life and my context are not theirs.
Jürgen MoltmannThe Trinity and the Kingdom, p. vii.
Before reading Moltmann, I was almost completely unfamiliar with liberation theology, aside from an outside reference here or there (generally not in a favorable light!). I found that Moltmann would write frequently on themes of liberation, sometimes in direct conversation with liberation theologians (some of whom he calls “friends”). Though Moltmann himself could not be a liberation theologian (as he explains in the quote above), he has devoted a considerable amount of energy into making sure that the cry of the oppressed for God found in liberation theologies be heard by a broader audience.
So, based on Moltmann’s commendations, I decided to check out a book by a black liberation theologian – God of the Oppressed, by James Cone.