Every theology has to be evaluated by the praxis that it supports and legitimizes. If it supports a praxis that is linked to oppressive economic, political, and social structures and policies, it is a demonic and evil theology. On the other hand, if it supports a praxis that promotes social justice, then that theology is in sync and resonation with the mission of the Church and its proclamation of the Gospel message.
In this final presentation on Liberation Theology, I will address the issue of the role that praxis plays. Through this, I wish to highlight the importance of clarity in identifying the role of praxis.
What is praxis? As Roberto Goizueta points out, many people fall into the trap of reductionism, i.e. reducing certain terms to a bare minimum. In this case, the word "praxis" is reduced to the word "practice." While practice is definitely a component of praxis, it is just that, i.e. a component.
Goizueta says: "That the notion of praxis has a long history is a fact that has all too often been ignored in the midst of contemporary debate about the primacy of praxis in the theological enterprise and indeed, in the everyday life of the Christian. If theologians are to make a significant contribution to the debate about the nature of not only Christian theology, but also Christian faith, a critical retrieval of that history will facilitate such a contribution by revealing the lacunae and distortions in the contemporary debate and suggesting ways in which we might help address these (Roberto Goizueta, Rediscovering Praxis: The Significance of U. S. Hispanic Experience for Theological Method in Roberto Goizueta, ed. We Are A People. Minneapolis: Augsburg Press. 1992, p. 53)."
The word "praxis," in Liberation Theology is associated with "action-reflection." In other words, praxis is the interaction between meditation and reflection on the sacred text of Scripture, and the tradition, on the one hand, and effective and faithful action on the other. In Liberation Theology, there is no room for the classical notion of theory preceding action, but rather, as has been pointed out previously, truth is disclosed in the doing. "Orthodoxy (correct doctrine)" goes hand in hand with "orthopraxis (correct practice)."
Assmann says: The theology of liberation insists even more on the strong historical basis of faith, including the notion of effective historical action in its very vision of what constitutes faith. Faith can only be historically true when it becomes truth: when it is historically effective in the liberation of humankind. Hence the 'truth' dimension of faith becomes closely linked to its ethical and political dimensions (Assmann in Gibellini, p.81)."
I conclude this series of essays on Liberation Theology by underscoring its canonical status in relation to Scripture. In Protestantism, the Scriptures are the primary source of faith and practice.
In Catholic and in Orthodox Christianity, Scripture goes hand in hand with the traditions of the Church. Since Scripture and tradition are not considered to be a mere product of human thinking, the message contained in them is applicable to the world of today. (Juan A. Carmona, The Liberation of Puerto Rico: A Theological Perspective. Rochester: Colgate-Rochester Divinity School, 1982, p.51)
Liberation Theology seeks to take the message in the Scriptures and apply it to the present reality. It is a "rereading" of the Word of God. Liberation Theology seeks to reinterpret the message in the light of modern events. The accent of Liberation Theology is on the oppressed and dominated peoples in the world in general, and on Latin America in particular (Carmona, p.51).
In the light of what I have previously stated, Liberation Theology is a source for biblical interpretation, theological reflection, and action in today's world. To the extent that it is linked with Scripture, it is a source of faith and practice. I do not claim that Liberation Theology is divinely inspired, or that it has the same canonical status as Scripture. Nevertheless, it brings us back to the fountainhead of inspired truth which is found in the Scriptures and in the traditions of the Church (Carmona, p.51).
I humbly and respectfully submit these writings to you for your reading and consideration.
In the Name of the Creator, and of the Liberator, and of the Sustainer. Amen.
Rev. Dr. Juan A. Ayala-Carmona
Please feel free to comment on this as well as on the previous essays on Liberation Theology.
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