The groundbreaking work in Hispanic theology, relates the story of the Galilean Jesus to the story of a new mestizo people.In this work, which marked the arrival of a new era of Hispanic/Latino theology in the United States, Virgilio Elizondo described the "Galilee principle": "What human beings reject, God chooses as his very own". This principle is well understood by MexThe groundbreaking work in Hispanic theology, relates the story of the Galilean Jesus to the story of a new mestizo people.In this work, which marked the arrival of a new era of Hispanic/Latino theology in the United States, Virgilio Elizondo described the "Galilee principle": "What human beings reject, God chooses as his very own". This principle is well understood by Mexican-Americans, for whom mestizaje -- the mingling of ethnicity, race, and culture -- is a distinctive feature of their identity. In the person of Jesus, whose marginalized Galilean identity also marked him as a mestizo, the Mexican-American struggle for identity and new life becomes luminous....
|Title||:||Galilean Journey: The Mexican-American Promise|
|Number of Pages||:||155 Pages|
|Status||:||Available For Download|
|Last checked||:||21 Minutes ago!|
Galilean Journey: The Mexican-American Promise Reviews
Virgilio Elizondo is considered the father of Hispanic/Latino theology in the US. His book, Galilean Journey, presents a pastoral theology of the Mexican-American people – meaning that this same community forms the context through which Elizondo writes. Rather than stilt the theological presentation given, this lens portrays the Gospel in a refreshing and invigorating light. Elizondo, divides the book into three core sections: the background and identity of Mexican-Americans and the concept of mestizaje (racial and cultural mixing), a thorough and articulate reading of the Gospel, and a set of three Gospel principles towards the building of the Kingdom of God. Elizondo may try to milk the “Galilee Principle” for more than its worth, yet the exegetical center of the book is informed, beautifully articulate, and deeply convicting. The book concludes with a prophetic outlook not only for the future of Mexican-Americans in the United States but for Christians in general. Elizondo begins the book with a typical review of the history of Mexico and the mixing of Spanish and native races. With this mixing came the oppression and the dominance of the Spanish culture. Elizondo attributes the worst violence to the destruction of cultural symbols that represent ultimate realities. In doing so, he establishes a foundational theme for the rest of the book – one cannot understand both the plight and the hope for Mexican-Americans without understanding the significance of symbols. Continuing on, Elizondo speaks honestly about Mexican-American identity and calls out both weaknesses and strengths of the people. The weaknesses of the people need to be overcome through education, opportunity, and a renewal of self-esteem. The strengths of the people are found in the way that they symbolically live out their faith. Having recognized the Mexican-American people, Elizondo makes a strong exegetical move. He identifies them with Jesus’ most immediate cultural identity, Galilee. Building on Scriptural references and recent historical studies, Elizondo sets out to present Galilee as a symbol both of a marginalized people and as a historical situation of mestizaje. Elizondo continues with a presentation on the life of Christ both in terms of who he associated with and what he actively struggled against. Throughout his life and onto the cross, Christ identified himself with the marginalized, the poor, and the oppressed. Throughout his life as well, Christ opposed all forms of dominance, institutionalized injustice, and oppression of which Elizondo maintains that Jerusalem was the key symbol. Rather than introduce a new type of worldly power into the world, Christ exemplified and gave his followers the commandment to love – a love that breaks all barriers and upholds the integrity of every human in this world. The life of Christ and the message of God’s Kingdom is a critique on any cultures, organizations, and realities that interfere with God’s plan of love and dignity for all people. Elizondo continues with an application of three principles drawn from his exegesis: the Galilee Principle, the Jerusalem Principle, and the Resurrection Principle. He establishes a deep Christian hope for Mexican-Americans by identifying them as new Galileans, ordained by Christ to proclaim the new order that God intends for the world. Mexican-Americans, and all Christians, are empowered both to critique the societies in which they live along with the internal structures and realities of their communities. Elizondo gracefully weaves theory and practice into an empowering depiction of the Gospel in action. The book concludes with the idea that mestizaje is a deeply Christian idea, rooted in the fact that God himself has chosen to mix with His creation and that out of marginalized peoples He has called forth followers to proclaim the good news.
This is an interesting book that announces a convicting call for the mestizo population of Latino's in America. If you are not familiar with the notion of mestizaje then this book is a must for you. It will help you understand the importance of embracing your Mexican-American identity as neither Mexican OR American, but something completely different. Closer to both, we are indeed Mexican AND American and we can serve as the broken wall between nations that has become a bridge. While it has a strong Catholic feel to it and overgeneralizes Mexican habits a lot, there is very much valuable insight within this short book. I do say short book, but the language is eloquent and intense so i wouldn't deem it a super easy read. Elizondo really does a good job depicting the importance of tradition and celebration. He points out some real issues of segregation and separation in social classes. He introduces principles for change that align with God's call for us as a Christian mestizo population. He even points out Jesus' own mestizo identity as a Galilean Jew, and the journey that he took. Finally we see an introduction of three brilliant principles that highlight the fact that God calls the unlikely (exalts the rejected of the world), we must respond to that call and challenge social norms and celebrate who we are.A very interesting thought pointed out in this book i thought was the idea of table fellowship. I never considered before how Jesus was a large advocate of table fellowship. Elizondo places an importance on this, as well as fiesta and celebration. This is a solid read that would be valuable for most people and I'd almost say a must for Mexican-American Christians.
Clear prose, but this material may not engage those who are not intrigued by Catholicism or area studies. Elizondo wants to inspire an increase of Latin American, specifically Mexican American, consciousness and social activism in the Catholic Church. He draws parallels between the hybrid culture of Mexico (Spanish/indigenous, then Mexican/U.S.) and the conquered peoples of ancient Israel, from which Jesus emerged. In particular, Elizondo views Christ as drawing together the sufferings of his people and triumphing over them. Likewise, Elizondo wants Mexican Americans to draw inspiration from their historical sufferings and channel that into a new spirit of endurance, social action, and empathy. Elizondo defines this new spirit among Latina/o Catholics as a form of assimilation — out of the sufferings of mixed-race (mestizaje) peoples will come a new people. Some readers may not like his talk of assimilation and fusion, but Elizondo is not talking about some kind of racial amalgamation or imperialist attitude. Rather, he wants the Mexican American experience to be the starting point for a more radical future, grounded in liberation theology, which will move beyond the crimes of the past. (Other Latina/o theologians like Néstor Medina and Michelle Gonzalez Maldonado prefer pluralism to assimilation/cultural fusing of any kind.)
This is Elizondo's re-reading of the gospels from the vantage point of a Mexican-American, looking at the Biblical region of Galilee as an allegory for the Rio Grande Valley and exploring the commonalities between Galileans and contemporary mestizos. Here his interpretation of mestizaje is not so much one of biculturalism, but of marginalization. While Elizondo makes some interesting arguments, the reading overall is harmed both by his somewhat outdated sociopolitical approach and his Pollyannaish painting of the Catholic church. In addition, his romanticization of poverty opens doors that lead down some rather perilous paths, though certainly he is not alone in this. All in all, I enjoyed his presentation of Galilee as a symbol of rejection, and his insistence that the marginalized are charged with challenging oppression, and can see that 25 years ago, this must have been a radical work.