t is specific to its community save for as a model to build upon by other communities in their quest for justice, freedom and love. However, it is much more effective than traditional theological viewpoints because it encompasses those most often suffering at injustice, abuse and human degradation at the hands of the ruling elite or status quo. Yet, to emerge as an effective paradigm for theology on a social level, Litonjua argues that a theological revolution occurred similar to Kuhn’s scientific revolution concept, albeit on a more expanded level since Litonjua feels social and political forces directly impacted the emergence of the new theory, from oppression by unjust political leaders to an admission by the Church that modern mankind is poorly served from religious tradition ineffectual in the modern reality of society. Kuhn believed that when a traditional paradigm no longer serves to answer questions which are sought within its confines, a search for alternatives ensues. As a small group of individuals who follow this off-shoot path of the old paradigm begin to discover new results that contradict the traditional worldview of their paradigm, a scientific crisis is created. At this point further evidence that the off-shoot of thinking is actually closer to reality and more validated by effectiveness than older paradigms, a scientific revolution occurs. Once the majority of individuals within the scientific community begin to adhere to the new paradigm, a period of normal science returns (stability among community members of the paradigm’s validity). Litonjua believes this has occurred in Latin America with liberation theology. Litonjua argues that a shift occurred when theologizing moved from the university and middle-classes to the poor and disenfranchised. The black liberation theology of James Cone is seen as involving the steps by which such a change transforms the way we view
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