From Introducing Liberation Theology

From Wasteland to Promised Land:
Liberation Theology for a Post-Marxist World

  1. Land: The Hope of the Oppressed on Every Continent
  2. Latin American Colonialism and its Legacy of Bondage
  3. The Promised Land and the Promise of Land Reform
  4. Life in the Wasteland: The Just Society vs. Baal Worship
  5. Poverty in the Wasteland: The Preferential Option for the Poor
  6. Suffering in the Wasteland: Independence -- or In Dependency?
  7. Detours in the Wasteland: Marxism and Liberation
  8. Power in the Wasteland: Understanding Essential Relationships
  9. Claiming the Promised Land: A New Jubilee for a New World
  10. The Promised Land and the Kingdom of God

From Biblical Economics

  1. The Year of Jubilee
  2. Laws Concerning Property
  3. Mishpat -- The Laws in Practice
  4. Naboth's Vineyard
  5. Baal -- The God of Landlords
  6. The New Testament
  7. Proclaim Liberty
  8. The Ongoing Jubilee
  9. The Church and the Land
  10. Appendix: From The Condition of Labor:
    An Open Letter to Pope Leo XIII
    by Henry George (1891)

LT Essays by Lindy Davies

  1. Ownership
  2. Value
  3. Capitalism
  4. Land
  5. The Sermon on the Mount

Land and Justice, a speech by Lindy Davies at the Chautauqua Institution, August 2005

Epilogue: "The Dead Have Power Too."


A Profession of Faith
Whom say ye that I am? — Jesus

y ideal is more than the Christ of theology. It is the Jesus of history. It is not alone the Jesus of Nazareth. It is a composite personality in whom are merged all the Christs of the centuries.

He is the gentleness which has looked with sad eyes on the cruelty of every age. He is the pity which has witnessed in anguish all the sorrows of men. He is the representative sufferer, the representative lover of the world, and men and women, countless millions of them, have stooped to touch the hem of his garment, and have risen in majesty from the dust.

He is not alone the Christ of the Christian. He is the Christ of the Jew also. Many have known him by the name of Lao-tse. Many by the name of Buddha divine. Now he is some lonely dreamer of the ghetto. Now a manacled liberator, expiating in chains the tyrannies of men. Again in a garret he toils over his crucibles in search of another God’s secrets to be the servitor of man.

Sometimes you see in his eyes the tears of unutterable grief, but a beauty that is born of goodness, and a calm that only they know whose love has been triumphant in suffering; and as you look, the sadness of that face is so luminous with joy, the defeat of it so prophetic of victory, that those tears seem as though they might be melted hearts of all the martyrs and mothers of the world. Sometimes you think you see on his brow a crown of thorns, when, lo! a mighty radiance appears, and in place of the thorns, a kingly diadem, in which are set the faces of all the sons of freedom.

This is humanity’s Christ. Called by many names, honored in every clime, this is the Divine Servant, the Master of the World, whose allegiance claims the hearts of us all.

— Herbert S. Bigelow, The Religion of Revolution (1916)