Salvation as liberation is a key theme in liberation and black theology. I will point out later that reading Scripture can lead to the theme of the freedom of the poor and marginalized, which is the scope of salvation in the present and future. “Salvation is more than quantitative.” The salvation I will postulate in Liberation and Black theologies is more than heaven-bound or even heaven-oriented without any earthly good. Salvation is more than a guaranteed heaven but also a guaranteed land with abundance, health, wholeness, peace and hope for all, especially Black people in Black Theology. Say no to plagiarism. Get a tailor-made essay on "Why Violent Video Games Shouldn't Be Banned"? Get an original essay Liberation theology and black theology are both concerned with justice for people. While Liberation Theology is concerned with the freedom of Latin America, Black Theology is concerned with the freedom of blacks from dominant forces, primarily white oppression. Black Theology is the elimination of the systemic realities that keep Black people as slaves or servants of others. It is a living in the reality of the true Salvation of hope as expounded by Jürgen Moltmann, which I will return to later. Black theology is deeply interested in racism and how race is used as a weapon or tool of authority to limit and restrain the black race and also to encourage or elevate societal change and transformation. It was used to inspire change in connecting spiritual reality with the social circumstances of black people in America. Black Theology is an interpretation of Liberation Theology, which puts the principles of Liberation Theology into practice. The second part of the statement is: What gave rise to Black Theology? A careful reading of the literature of the 1960s shows that there were three influences or claims that sought to build the home of Black Theology. In the work, as noted below, often quoting at length, "Black Liberation Theology is as much a theological response to three statements that emerged in the 1960s as it is a response to the general racial climate in the United States." The three statements concern Black Power, the Black Manifesto, and Joseph Washington's comments about blacks in the United States. “Black Power” was the first statement. It was published “on July 31, 1966, by the National Committee of Negro Churchmen (NCBC) and appeared as a full-page advertisement in the New York Times. It was said that the statement was a response to the burgeoning Black Power movement, led by the Student Nonviolent Coordinating Committee (SNCC). It was a statement designed to “vindicate” the young civil rights workers working in the rural South and to galvanize the left wing of the Southern-based civil rights movement and reassemble it within the province of Black Christians who they lived in the urban north. In short, Northern black clergy sought to mediate the growing divide between the nonviolent philosophy of Martin Luther King Jr. and SNCC's strident call for active black resistance to white oppression.” The second statement was about the “Black Manifesto,” outlining how blacks respond to the oppression of the dominant white culture. The document notes that “the second was the assertion of Black Power by the National Committee of Negro Clergy, which set in motion a series of moves by black academics, laying the foundation for a Black Liberation Theology. A Detroit conference held in 1967 and organized by the black grassroots addressed the role of churches and synagogues in alleviating the problems of the urban poor. From this conference the "Black Manifesto" was born. This..