Leonardo Boff, having earned his doctorate in Munich, Germany, writes from his native Brazil, where he serves as national adviser to base communities.
Cobb, among others, Boff provides a compelling introduction to some of the most salient environmental concerns.
Boff, a chief architect of Latin American liberation theology who endured repeated silencings by Rome before leaving the Franciscans in 1992, provides a hard-hitting challenge to the church to embrace the North-South dichotomy as an ecological as well as a social concern.
Boff concludes his remarks on syncretism in this way: "To trust in the religious experience of indigenous peoples is to surrender oneself to the Spirit who is wiser than all ecclesial prudence and who knows the true paths far better than the theological search for the purity of Christian identity."(97) If Boffs trust seems a bit excessive, at least it serves as a corrective to the top-heavy manner in which missions have thus far dealt with indigenous experience.
A basic premise for the inculturation of the faith in a religious system involves the much-discussed distinction between faith and religion, as it was proclaimed and upheld by Karl Barth, by Paul Tillich, and later by liberationist theologians, especially Leonardo Boff.
Leonardo Boff, in his controversial Church: Charism and Power, has adopted the position that syncretism is an authentically human phenomenon, and is potentially an incarnational reality symbolizing "the catholicity of Catholicism."(90) Boff's argument is that Catholicism by its nature has the potential to explore the meaning of incarnation, and that this implies an openness to deal positively with syneretism.
After announcing the gig over social media, a huge crowd turned out to see her - but only after local council boffs
checked to make sure she had a valid busking license.