[{"data":1,"prerenderedAt":-1},["ShallowReactive",2],{"doc-seo-145513-105":3,"detail-sidebar-cat-0-en-105":81,"doc-detail-145513-en":130},{"code":4,"msg":5,"data":6},0,"ok",{"site_id":7,"language":8,"slug":9,"title":10,"keywords":11,"description":12,"schema_data":13,"social_meta":74,"head_meta":76,"extra_data":78,"updated_unix":80},105,"en","migrations-a-contemporary-challenge-to-theological-thinking","Migrations: A Contemporary Challenge to Theological Thinking","","Annual lecture exploring theological thinking through the lens of heterology, defining it as discourse shaped by difference, otherness, and reversibility between subjects and voices. The talk develops a framework for how revelation and revealed language link Christian discourse to lived experience of others, including marginalized communities. It connects Latin American liberation theology’s identification of the poor as “non-persons” and later the notion of “victims” to the contemporary condition of migrants as strangers, integrating ethics, history, and responsibility.",{"@graph":14,"@context":73},[15,34,56],{"@type":16,"itemListElement":17},"BreadcrumbList",[18,23,27,31],{"item":19,"name":20,"@type":21,"position":22},"https://docshare.wps.com","Home","ListItem",1,{"item":24,"name":25,"@type":21,"position":26},"https://docshare.wps.com/document/","Document",2,{"item":28,"name":29,"@type":21,"position":30},"https://docshare.wps.com/document/religion-spirituality/","Religion & Spirituality",3,{"item":32,"name":10,"@type":21,"position":33},"https://docshare.wps.com/document/migrations-a-contemporary-challenge-to-theological-thinking/145513/",4,{"url":32,"name":10,"@type":35,"image":36,"author":41,"headline":10,"publisher":44,"fileFormat":47,"inLanguage":8,"description":12,"dateModified":48,"datePublished":49,"encodingFormat":47,"isAccessibleForFree":50,"interactionStatistic":51},"DigitalDocument",{"url":37,"@type":38,"width":39,"height":40},"https://docshare.wps.com/thumbnails/migrations-a-contemporary-challenge-to-theological-thinking/145513.png","ImageObject",300,407,{"name":42,"@type":43},"Maya Linwood","Person",{"url":19,"name":45,"@type":46},"DocShare","Organization","application/pdf","2026-10-17","2026-08-26",true,{"@type":52,"interactionType":53,"userInteractionCount":55},"InteractionCounter",{"@type":54},"ViewAction",9,{"@type":57,"mainEntity":58},"FAQPage",[59,65,69],{"name":60,"@type":61,"acceptedAnswer":62},"What does “heterology” mean in this lecture?","Question",{"text":63,"@type":64},"Heterology is presented as discourse of the other and about the other, linked to difference from what is normal or familiar within a given context. It emphasizes an intermediary space where criticism can be redirected and a new response can emerge.","Answer",{"name":66,"@type":61,"acceptedAnswer":67},"How is heterology connected to theological discourse?",{"text":68,"@type":64},"The lecture argues that theological discourse is heterologous because it is constructed from revealed language that originates from God and because revelation recounts what is lived by others where the Holy Spirit is believed to dwell.",{"name":70,"@type":61,"acceptedAnswer":71},"How does liberation theology reinterpret “persons” and “victims”?",{"text":72,"@type":64},"Liberation theology identifies the poor as “those others” who live excluded from the benefits of progress and even from the category of “persons,” summarized as “non-persons.” Later, Jon Sobrino’s “victims” are those whose lives face constant threats due to unjust systems that marginalize them.","https://schema.org",{"og:url":32,"og:type":75,"og:title":10,"og:site_name":45,"og:description":12},"article",{"robots":77,"canonical":32},"index,follow",{"doc_id":79,"site_id":7},145513,1787724276,{"code":4,"msg":82,"data":83},"success",[84,88,92,96,101,106,111,116,119,122,126],{"id":22,"doc_module":4,"doc_module_name":25,"category_name":85,"show_sort_weight":86,"slug":87},"Story & Novel",90,"story-novel",{"id":26,"doc_module":4,"doc_module_name":25,"category_name":89,"show_sort_weight":90,"slug":91},"Literature",80,"literature",{"id":33,"doc_module":4,"doc_module_name":25,"category_name":93,"show_sort_weight":94,"slug":95},"Exam",70,"exam",{"id":97,"doc_module":4,"doc_module_name":25,"category_name":98,"show_sort_weight":99,"slug":100},5,"Comic",60,"comic",{"id":102,"doc_module":4,"doc_module_name":25,"category_name":103,"show_sort_weight":104,"slug":105},6,"Technology",50,"technology",{"id":107,"doc_module":4,"doc_module_name":25,"category_name":108,"show_sort_weight":109,"slug":110},7,"Healthcare",40,"healthcare",{"id":112,"doc_module":4,"doc_module_name":25,"category_name":113,"show_sort_weight":114,"slug":115},8,"Research & Report",30,"research-report",{"id":55,"doc_module":4,"doc_module_name":25,"category_name":29,"show_sort_weight":117,"slug":118},20,"religion-spirituality",{"id":117,"doc_module":4,"doc_module_name":25,"category_name":120,"show_sort_weight":117,"slug":121},"World Cup","world-cup",{"id":123,"doc_module":4,"doc_module_name":25,"category_name":124,"show_sort_weight":123,"slug":125},10,"Lifestyle","lifestyle",{"id":127,"doc_module":4,"doc_module_name":25,"category_name":128,"show_sort_weight":97,"slug":129},19,"General","general",{"code":4,"msg":82,"data":131},{"doc_id":79,"user_id":132,"nickname":42,"user_avatar":133,"doc_module":4,"category_id":55,"category_name":29,"doc_title":10,"doc_description":12,"doc_content":134,"file_id":135,"file_url":136,"file_type":137,"file_size":138,"view_count":55,"is_deleted":4,"is_public":22,"is_downloadable":22,"audit_status":22,"page_count":139,"language":140,"language_code":8,"site_id":7,"html_lang":8,"table_of_contents":141,"faqs":142,"seo_title":143,"seo_description":12,"update_tm":80,"read_time":144},962084928432,"https://ap-avatar.wpscdn.com/davatar_155a257f0dc6eb9ab79c44ca47cae57d","THE FR. LYDIO F. TOMASI, C.S. ANNUAL LECTURE Migrations: A Contemporary Challenge to Theological Thinking  \nMaría Clara Lucchetti Bingemer  \nProfessor of Theology, Pontifical Catholic University of Rio de Janeiro Brazilian Fulbright Distinguished Chair in Democracy and Human Development in the Kellogg Institute  \nfor International Studies, University of Notre Dame Delivered October 12, 2017 | Loyola Marymount University Los Angeles  \nHeterology: A “new” form of knowledge?  \nThe word heterology is defined in the dictionary as an antonym to homology. It therefore relates to something that pertains to a different structure from that which properly belongs to a given context or environment. In the medical sciences that which is heterologous is considered nothing but a disturbance or aberration from what is normal. 1 One may also call something heterologous if it comes from another species. Something that is heterologous is a strange element, a strange body, so it is different and foreign from whatever is normal or common to the environment or  \n2 context.  \nIn the human sciences and according to Michel de Certeau’s definition, heterology is discourse of the other and at the same time discourse about the other, a discourse in which the other is both addressed and speaks.3 The two parts address each other. Heterology therefore moves in an intermediary and reversible space in which the last word does not pertain necessarily to the first subject of discourse and where the criticism can be redirected to the person who first began the discourse. This, in turn, will elicit a new response from the subject. As a locus of experimentation, heterology assumes the risk of being understood as a liberating discourse, an expression of freedom with all its consequences.  \n1 C. Bernard, Princ. méd. exp.,1878, p. 139) ., Segundo o [http://www.cnrtl.fr/definition/h](http://www.cnrtl.fr/definition/h)étérologue acessado em 16/12/2016  \n2 Ibid  \n3 See Michel Bousseyroux, « Hétérologie de l'abject », L'en-je lacanien 2005/2 (no 5), p. 39-57.  \nAnd perhaps the main consequence would be the fact that the receiving subject or the object of the reflection and discourse assumes the word which is being revealed, the word which reaches the subject and has an impact upon him or her. Michel de Certeau describes history in terms of heterology as a discipline where the narrator relates facts and testifies about the other who remains mute and without a capacity to respond.4 This has to do with another who is always absent and in the meantime always presupposed. In the case of ethnology, in contrast, the source of the discourse is bound up in the heart of another discourse, that of the ethnologist who wants to trace the testimony about some form of otherness but who at the same time enters into the scene. And this will allow for learning both about the object and the subject of the discourse.5  \nOur hypothesis here is that theological discourse is also a heterologous discourse or a discourse where heterology occurs. First, because it has to do with a discourse constructed from a revealed language, that is a language which comes from the Other who is God who in God’s word directs Godself to the human being. Second, revelation pertains to a discourse which relates what is lived by others, other persons in whom it is believed the Holy Spirit of God dwells. Those“other” persons can be a community of faith, a Church, or they can also be others who live in spaces that are heterologous to the ecclesial space. Or there may be others who remain outside the space of either ecclesial or social society strictly understood because they have been marginalized or excluded from those spaces.  \nLiberation theology in Latin America identified the poor with “those others” who have lived excluded from the benefits of progress and who constitute the great majority of the Latin American people. They have lived excluded from the category of “persons.” And Gustavo Gutiérrez, founder of libe","cbCait1wO6jUBbQr","https://ap.wps.com/l/cbCait1wO6jUBbQr","pdf",144314,14,"English","# Heterology: A “new” form of knowledge?\n## Definitions and implications in medical and human sciences\n# Heterology in theological discourse\n## Revelation, revealed language, and the “Other”\n# Liberation theology and the poor as “non-persons”\n## From “poor” to “victims” in later phases\n# Migrants as major contemporary victims\n## Strangers on borders and societies’ perceptions","[{\"question\":\"What does “heterology” mean in this lecture?\",\"answer\":\"Heterology is presented as discourse of the other and about the other, linked to difference from what is normal or familiar within a given context. It emphasizes an intermediary space where criticism can be redirected and a new response can emerge.\"},{\"question\":\"How is heterology connected to theological discourse?\",\"answer\":\"The lecture argues that theological discourse is heterologous because it is constructed from revealed language that originates from God and because revelation recounts what is lived by others where the Holy Spirit is believed to dwell.\"},{\"question\":\"How does liberation theology reinterpret “persons” and “victims”?\",\"answer\":\"Liberation theology identifies the poor as “those others” who live excluded from the benefits of progress and even from the category of “persons,” summarized as “non-persons.” Later, Jon Sobrino’s “victims” are those whose lives face constant threats due to unjust systems that marginalize them.\"}]","Migrations: A Contemporary Challenge to Theological Thinking | PDF",35]