Liberation theology

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Liberation theology is an important, sometimes controversial school of theological thought. At its inception, it was predominantly found in the Roman Catholic Church after the Second Vatican Council; although some suggest that it was first articulated by Dietrich Bonhoeffer during the late 1930s. It is often cited as a form of Christian socialism, and it has had particularly widespread influence in Latin America and among the Jesuits, although its influence has diminished within Catholicism in the past decade. Though important parts of its teachings were rejected by the Vatican, curtailing its growth in some sectors, within Protestant circles it is recognized as an important school of thought, of equal standing with neo-Orthodoxy, Feminist Theology, Process Theology, and others.

The current Pope, Benedict XVI, has also been long known as an fierce opponent of liberation theology, when he headed the Sacred Congregation for the Doctrine of the Faith.

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Overview

In essence, liberation theology explores the relationship between Christian theology (usually Catholic) and political activism, particularly in areas of social justice, poverty, and human rights. The main methodological innovation of liberation theology is to do theology (i.e. speak of God) from the viewpoint of the economically poor and oppressed of the human community. According to Jon Sobrino, S.J., the poor are a privileged channel of God's grace. According to Phillip Berryman, liberation theology is "an interpretation of Christian faith through the poor's suffering, their struggle and hope, and a critique of society and the Catholic faith and Christianity through the eyes of the poor."

Liberation theology focuses on Jesus as a liberator. Emphasis is placed on those parts of the Bible where Jesus' mission is described in terms of liberation, and as a bringer of justice. This is interpreted as a call to arms to carry out this mission of justice -- literally by some. A number of liberation theologians add Marxist concepts such as the doctrine of perpetual class struggle.

Liberation theology also emphasizes individual self-actualization as part of God’s divine purpose for humankind. In other words, we are given life so that we may pursue it to its full potential. Obstacles, or oppressions, put in our path must therefore be fought against.

Liberation theologians usually do not teach in Roman Catholic universities and seminaries, but can often be found in Protestant-oriented schools. They tend to have much contact with the poor, and interpret scripture partly based on their experiences in this context -- what they label praxis.

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History: from Gustavo Gutiérrez to Vatican's condemnation

Created in 1955 in Rio de Janeiro (Brazil), the CELAM (Consejo Episcopal Latinoamericano - Latin American Episcopal Conference) pushed the Second Vatican Council (1962-65) toward a more progressive stance. During the next four years, CELAM prepared 1968 Medellín Conference, in Colombia, officially supporting "ecclesial base communities" (CEBs) and the liberation theology founded by Gustavo Gutiérrez in his 1972 essay.

Gustavo Gutiérrez's essay, "A Theology of Liberation: History, Politics and Salvation", theorized for the first time this social-Catholic current in the Church, influenced by the Catholic Worker Movement and the French Christian youth worker organization "Jeunesse Ouvrière Chrétienne". It was also influenced by Paul Gauthier's "The Poors, Jesus and the Church" (1963), which was the result of works preliminary to the Second Vatican Council.

CELAM support for liberation theology was frowned on by the Vatican, with Paul VI trying to slow the movement after the 1962-1965 Council. Cardinal Samore, in charge of relations between the Roman Curia and the CELAM as the leader of the Pontifical Commission for Latin America, was ordered to put a stop to this orientation.

With Alfonso Cardinal López Trujillo's election in 1972 as general secretary of the CELAM, conservatives gained control of this organization as well as of the Roman Curia.

However, in August 1975, a theological congress in Mexico on the theme of "liberation and captivity" gathered more than 700 persons. The next year, Leonardo Boff published "Teologia do Cativeiro e da Libertação". At the 1979 CELAM's Conference of Puebla, conservative reorientation was met by strong opposition from the progressive part of the clergy, which defined the concept of a "preferential option for the poor".

Sebastian Kappen, an Indian theologian, published Jesus and Freedom in 1977, with an introduction by François Houtart. In 1980 the Sacred Congregation for the Doctrine of Faith asked the General of the Society of Jesus (of which Kappen was a member) to censor this book. Kappen's response was a pamphlet entitled “Censorship and the Future of Asian Theology.” There was no further action taken by Vatican in this regard.

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Official condemnation

Due to the controversial nature of these topics, the place of liberation theology within the Church and the extent to which Church officials should uphold it has been a matter of corresponding controversy. Although liberation theology is partially compatible with Catholic social teaching as expressed in official statements, it has been rejected by the Vatican because of the Marxist concepts that tend towards materialism; this aspect of liberation theology is the most objectionable to orthodox Catholic critics who regard it as "incitement to hate and violence (and) the exaltation of class struggle" [1]. However the former Cardinal Ratzinger, now Pope Benedict XVI, has praised that aspect of the movement which rejects violence and instead "stresses the responsibility which Christians necessarily bear for the poor and oppressed" [2].

Pope John Paul II made significant criticisms of liberation theology during his opening speech at the January 1979 Puebla CELAM conference, which said that "this conception of Christ as a political figure, a revolutionary, as the subversive of Nazareth, does not tally with the Church's catechesis". However, liberation theology retained a high degree of support, especially among the laity and individual priests. And indeed John Paul himself afterward acknowledged that Marxism contained within it a "kernel of truth" about the exploitative nature of capitalism. However, the Puebla conference was far from definitive. Despite the rigid organization of the conservative delegation, a committed group of liberation theologians, operating out of a nearby seminary with the help of progressive bishops, managed to stymie the traditionalist effort to insure that the Puebla documents were thoroughly conservative. Within four hours after the Pope's speech, Gutierrez and the others had a twenty-page refutation circulating on the floor. Twenty-five percent of the finalized Puebla documents were written by theologians that had not even been invited to the conference, and the outcome of Puebla was a draw for both sides. Considering the concerted effort to destroy liberation theology, however, the survival of the movement at Puebla was significant.

John Paul II charged former Cardinal Ratzinger, now Pope Benedict XVI, to systematically oppose Liberation theology. Through the Congregation for the Doctrine of the Faith, led by Ratzinger, the Vatican condemned Liberation theology twice (in 1984 and 1986) accusing it of Marxist tendencies. Leonardo Boff, for example, was suspended, while others were reduced to silence. In 1980, San Salvador's prelate archbishop Óscar Romero, clashed with Pope John Paul II during his visit to Europe. Romero was later assassinated during Mass in San Salvador by members of right wing death squads associated with the government of El Salvador. Close to Liberation theology and opposed to the death squads, Oscar Romero argued that El Salvador's government couldn't be supported because of its legitimation of terror and human rights violations.

In March 1983, Cardinal Ratzinger made "ten observations" on Gutiérrez's theology, including accusing Gutiérrez of politically interpreting the Bible and of supporting a temporal messianism. Ratzinger also declared that the influence of Marxism was proven by the predominance accorded to "orthopraxis" over orthodoxy. Finally, this document states that these conceptions necessarily uphold a similar class conflict inside the Church, which logically leads to a rejection of hierarchy. During the 1980-90s, Ratzinger continued his doctrinal condemnation of liberation theology, prohibiting some priests to teach, or going as far as excommunicating Tissa Balasuriya in Sri Lanka. Under his influence, theological formation schools were prohibited from teaching liberation theology.

In his travel in Managua, Nicaragua, Pope John Paul II harshly condemned what he dubbed the "popular Church" (i.e. "ecclesial base communities" (CEBs) supported by the CELAM) and, against Nicaraguan clergy tendencies to support the Sandinistas, and insisted on the Vatican's sole and only authority over the Church.

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Liberation theologians

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Passages from the Bible

  • He has anointed me to preach good news to the poor. He has sent me to proclaim release to the captives and recovering of sight to the blind, to set at liberty those who are oppressed. (Luke 4:18)
  • And Mary said ... "He has scattered the proud in the imagination of their hearts, he has put down the mighty from their thrones, and exalted those of low degree; he has filled the hungry with good things, and the rich he has sent empty away". (Luke 1:51-53)
  • And if your brother becomes poor, and cannot maintain himself with you, you shall maintain him; as a stranger and a sojourner he shall live with you. Take no interest from him or increase, but fear your God; that your brother may live beside you. You shall not lend him your money at interest, nor give him your food for profit. I am the Lord your God, who brought you forth out of the land of Egypt to give you the land of Canaan, and to be your God. (Leviticus 25:35-38)
  • The community of believers were of one heart and one mind. None of them ever claimed anything as his own; rather, everything was held in common. With power the apostles bore witness to the resurrection of the Lord Jesus, and great respect was paid to them all; nor was there anyone needy among them, for all who owned property or houses sold them and lay them at the feet of the apostles to be distributed to everyone according to his need. (Acts 4:32-35; see also 2:42-47)
  • The spirit of the Lord God is upon me, because the Lord has anointed me; he has sent me to bring good news to the oppressed, to bind up the brokenhearted, to proclaim liberty to the captives, and release to the prisoners; to proclaim the year of the Lord's favor, and the day of vengeance of our God (Isaiah 61:1-2)
  • Now listen, you rich people, weep and wail because of the misery that is coming upon you. Your wealth has rotted, and moths have eaten your clothes. Your gold and silver are corroded. Their corrosion will testify against you and eat your flesh like fire. You have hoarded wealth in the last days. Look! The wages you failed to pay the workmen who mowed your fields are crying out against you. The cries of the harvesters have reached the ears of the Lord Almighty. You have lived on earth in luxury and self-indulgence. You have fattened yourselves in the day of slaughter. You have condemned and murdered innocent men, who were not opposing you.. (James 5:1-6)
And raising his eyes toward his disciples he said:
"Blessed are you who are poor, for the kingdom of God is yours.
Blessed are you who are now hungry, for you will be satisfied.
Blessed are you who are now weeping, for you will laugh.
Blessed are you when people hate you, and when they exclude and insult you, and denounce your name as evil on account of the Son of Man. Rejoice and leap for joy on that day! Behold, your reward will be great in heaven. For their ancestors treated the prophets in the same way.
But woe to you who are rich, for you have received your consolation.
But woe to you who are filled now, for you will be hungry.
Woe to you who laugh now, for you will grieve and weep.
Woe to you when all men shall speak well of you, for their ancestors treated the false prophets in this way."
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See also

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Bibliography

  • Berryman, Phillip, Liberation Theology (1987)
  • Sigmund, P.E., Liberation Theology at the Crossroads (1990).
  • Hillar, Marian, "Liberation Theology: Religious Response to Social Problems. A Survey", published in Humanism and Social Issues. Anthology of Essays. M. Hillar and H.R. Leuchtag, eds., American Humanist Association, Houston, 1993, pp. 35-52. [3]
  • Gutiérrez, Gustavo, A Theology of Liberation: History, Politics and Salvation, Orbis Books, 1988
  • Smith, Christian, The Emergence of Liberation Theology: Radical Religion and the Social Movement Theory, University of Chicago Press, 1991
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External links

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Vatican

ca:Teologia de l'alliberament da:Befrielsesteologi de:Befreiungstheologie es:Teología de la liberación eo:Teologio pri liberigo fr:Théologie de la libération ko:해방 신학 it:Teologia della liberazione nl:Bevrijdingstheologie no:Frigjøringsteologi ja:解放の神学 pl:Teologia wyzwolenia pt:Teologia da libertação fi:Vapautuksen teologia sv:Befrielseteologi zh:解放神學

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