1. A Dialogue Between Freire, and Followers of Jesus, Master Teacher Viv Grigg, Oct 2002 Towards resolving the dialectic between Liberationists and Evangelicals

2. Objectives 1. Reflect on the contributions and problems of Freire’s renowned work 2. Take positive elements of Freire’s pedagogy and integrate into an evangelical approach among the poor. 3. Clarify the difference in mission goal and certain methodologies for evangelicals and liberationists by contrasting the two models in the Brazilian context. Steps to do this Objectives Definition of his major positive contributions (5 mins) Beyond Freire – Story of a Hui. Development of Transformational Conversations Methodology for Doing Theology (10 mins) Reflection on the story (groups 10 mins) Friere’s Historical Context vs Megacity Contrast of Jesus Kingdom mission and Freire’s mission styles Story: people power in Manila. Jesus, Freire and oppression Reflections on pedagogical aspects (group)

3. Beyond Dialogue: Transformational Conversations The Bible is stories (narrative) Theology is stories Theology is conversations Hui for migrant ethnic leaders 2 nd generation kids Role of the theologian as thematizer The issue, decoding the issue in the midst of the stories in small groups Integration of the issue

4. Transformational Conversations: Huis of Oppressed Migrant Leaders In story 1 of the huis we pull out the Epochal theme (= migration) Action-Reflection process Conscientizacao Dialogue ‘recognising the social nature of knowledge’ Change of perception of reality Building unity for concerted action Role of the theological facilitator Story 2: Developing an Auckland Business Theology

5. The Context of Freire Freire grew in that period before free public space developed in Brazil. Pedagogy of the Oppressed was written in exile in Chile under military regime, as the Marxist revolution was expanding rapidly Freire was part of the ruling intelligentsia, government funded, educated elite trying to find a way to listen and imposing a Marxist agenda on his educational roles. “The humanizing vocation of the intellectual” I react to this because of the battles I have faced with Marxists through the years. Perhaps we could say all Brazilians are politicians and philosophers, so his emphasis on the political as the focus of our work is a logical focus. There is good reason for this. Latin Marxism was developed in a context dealing with the reality of 500 years of feudal oppression – greatly developed in his Chilean exile. 1% of families own the land and wealth. Isa 59 Catholic context of solidarity = historic cCatholic commitment to the incarnation humanization as the goal of mission, sense of dignity Sources of Freire Mao, Che Guavarra, Martin Luther King Sartre and Mounier, Erich Fromm, Marcuse

6. Freire and Training Freire was focused on a political education

7. The Major Contribution of Freiere 1. Spoke to the issues of the time 2. Speaks to the eternal issues of oppression 3. Dialogue – these peasants know more than I do, a democratic, emic position to learning and teaching (dialogue, hope, humility, sympathy). 4. Theory of education for political change 5. Conscientizacao – the raising of consciousness 6. Emic Understanding of the educational process 7. Astute observations of the nature of oppressed mindset Fear of Freedom Limits Culture of silence 8. Foundation of many themes in liberation theology, which sought to take his pedagogical approach into theological arenas. Good or bad?

8. The Marxist Framework Rejected Having studied under Marxists, been friends with Marxist community organisers, lived under Marxism, I have little sympathy with reading those who espouse Marxist ideology, particularly when they espouse Marxism as a basis for freedom. It is a lie. Social Class as Major category – one of multivariate analysis in a multlicultural multiethnic city – which class are you?. Class Struggle as given – applies in some situations. Historical context of moving from feudal to industrial to postmodern relationships. Definition of historical process and historical goal. Struggle and Revolution which leads to the utopia of oppressed overthrowing the oppressor. Christians do not commit to the violence of revolt The twisted logic of the first violence. Dialectic progressions in history lthat lead eventually to victory in the class struggle. Bitterness

9. Evangelical vs Marxist Dialectics Goal: Utopia here,humanisation expressed as freedom, unity, history for the masses in the class struggle, the overthrowing of he powers “Man’s ontological vocation is to be a Subject who acts upon and transforms his world, and in so doing moves towards ever new possibilties of a fuller and richer life individually and collectively (See Beyerhaus, Missions which Way? Redemption or Humanisation) Method: conscientizacao, based on social analysis, cultural analysis, leading to (violent) revolution. Salt and light is out because it prevents revolution as do development projects. Bitterness Bifocal Kingdom of God on Earth and heaven, where people are subject to the rule of Christ justice, freedom equality, brotherhood, service creation is restored egalitarianism, redistribution, economic sharing creativity, productivity, management of the environment. Incarnation, Preaching of the Cross and redemption though conversion, and establishing of new Kingdom communities (churches), salt and light, violence destroys the fabric of society forever, incremental change in a 1000 dancing stories in the nooks and crannies of social structures Reconciliatory, response to violence with non-violence

10. Evangelical vs Marxist Dialectics Very top down, middle class intelligentsia who have a plan for the poor. Base communities based on a political theology in Brazil have failed. Central is the revolution and change of structures Power moblised against power is the issue Cultural or Social Analysis Increased level of conflict until a critical mass for revolution is reached Conscentizacao – political consciousness – what a limited view. Overcoming limits Solidarity Bottom-up, Pentecostalism in Brazil is theology of the people, by the people, for the people. Filled with the Spirit, preaching a holistic world view. Step by step within their resources the churches meet the peoples needs, move them forward in education, business, now in politics. Social transformation takes decades but must be based on spiritual transformation and the formation of new communities Centrality of the cross and death to self, not seeking power, but emptying of power in service leads to freedom. ???? Oppression is a major Biblical category. How does the Bible call us to respond to it. Theology of Conflict??? Formation of mind of Christ, character of Christ Fatalism dealt with in the bible studies, the new roles in leadership Incarnation

11. Evangelicals and People Power from dialectic opposties to synthesising an evangelical pedagogy Story 4: Nato Story 5: Credit Coop Story 6: Bulldozers Evaluate these stories in terms of Freire’s categories Action-Reflection Conscientizacao Limits – “ I now realise ai am an educated person” “ We are creators of a new culture” Dialogue Problem –Posing Education Changes in perceptions of reality Freeing the mind Unmasking the myths

12. Conclusion In summary A book of philosophic poetry which has influenced global education and theology and philosophy His pedagogical ideas are helpful and can be utilised with the major framework of the Kingdom to aid in areas of dealing with oppression His Marxist philosophical framework has been invalidated

13. Bibliography Freire, Paulo. Pedagogy of the Oppressed. Translated by Myra Bergman Ramos. New York: Continuum, 1986. Freire, Paulo. Pedagogy of Hope. Translated by Robert R. Barr. New York: Continuum Publishing Group, 1995.