Russian emigre theology and latin american liberation theology

This essay points out the common topics in Russian Emigre Theology and Theology of Liberation, such as the "option for the poor," the concern for human freedom and dignity, and the action of God through history. The presence of these common themes demonstrates the influence of important theologians of both these movements to their counterparts, such as e.g. Nikolai Berdyaev, Juan Luis Segundo and Leonardo Boff. The exchanges between the two currents are largely due to their common presence and contact in Paris, a city with a great symbolic capital that provided opportunities for communication between Christian traditions, but also between the Christian and the secular, often revolutionary thinkers. Is it possible to expand the restricted use of the term Russian Emigre Theology to include "peripheries," like Latin America, where Russians settled? Is this Russian Theology (with its own internal concerns), which wrestles with the Russian Religious Renaissance, moving in a decisively different direction to the secular Liberation Theology? Or are the discussions of human freedom in Russian emigre Theology and Liberation Theology familiar ideas and concepts being discussed in unfamiliar combinations and contexts? (From the publisher)