As I have mentioned before, theology does not emerge or take place in a vacuum. To treat it as such would be to do a great disservice to the theological enterprise and task. There are certain "ingredients," if one will, that constitute the "stuff" of theology. In this essay, we will explore and engage in conversation regarding the "stuff" of Liberation Theology.
In a previous essay, I had spoken about the historical development of Liberation Theology. I spoke about "people, places, and things." I had also spoken about the need for understanding Liberation Theology within the framework of history. In this essay, I will speak about the role of history, praxis, and Scripture in the emergence and formation of Liberation Theology. Once again, I will make reference to certain theologians that I have mentioned in previous essays.
Jose Miguez Bonino speaks about the "classical conceptions of truth." He describes this conception in the following manner:
Truth belongs, for this view, to a world of truth, a universe complete in itself, which is copied or reproduced in 'correct propositions,' in a theory which corresponds to this truth. Then, in a second moment, as a later step, comes the application in a particular historical situation. Truth is therefore, preexistent to and independent of its historical effectiveness. Its legitimacy has to be tested in relation to this abstract 'haven of truth' quite apart from its historicization (Jose Miguez Bonino, Doing Theology in a Revolutionary Situation: Philadelphia: Fortress Press, 1975, p. 88)."
Bonino is not in agreement with this conception. In fact, he is critical of it as we can see by what he says. He states the following: "Whatever corrections may be needed, there is scarcely any doubt that God's Word is not understood in the Old Testament as a conceptual communication, but rather, as a creative event, a history-making pronouncement. Its trust does not consist in carrying out God's promise or fulfilling His judgement. Correspondingly, what is required of Israel is not an ethical inference, but an obedient participation-whether in action or in suffering--in God's active righteousness and mercy. Faith is always a concrete obedience which relies on God's promise, and is vindicated in the act of obedience: Abraham offering his only son, Moses stepping into the Red Sea. There is no question of arriving at or possessing previously some theoretical clue. There is no name of God to call for--or to exegete--as He Himself is present in His power (i.e., His powerful acts). Again, the faith of Israel is consistently portrayed, not as gnosis, but as a particular way of acting, of relating inside and outside the nation, of ordering life at every conceivable level, which corresponds to God's own way with Israel. This background, so well attested to in the Psalms, for instance, may explain Jesus's use of the Word to refer to Himself. The motif, on the other hand, appears in parenetic contexts in Pauline literature. Faith is 'walking.' It is unnecessary to point out that even the idea of knowledge and knowing has this active and participatory content (Ibid., p. 89)."
Bonino does not believe that this classical conception of truth is either relevant or viable. He believes that it is both faulty and unbiblical. He adds "It seems clear enough that the classical conception can claim no biblical basis for its conceptual understanding of truth or for its distinction between a theoretical knowledge of truth and a practical application of it. Correct knowledge is contingent on right doing. Or rather, the knowledge is disclosed in the doing. Wrongdoing is ignorance. But on the other hand, we can also ask whether this classical distinction is phenomenologically true? Is there, in fact, a theoretical knowledge prior to its application? It seems that both Scripture and social analysis yield the same answer: there is no such neutral knowledge. The sociology of knowledge makes abundantly clear that we think always out of a definite context of relations and action, out of a given praxis (Ibid., p. 90)."
Bonino believes that there should be a direct link between the interpretation of the texts and the praxis out of which this interpretation comes. In other words, we should not accept the traditional interpretations uncritically. He furthermore says "Every interpretation of the texts which is offered to us, whether as exegesis or as systematical or as ethical interpretation, must be investigated in relation to the praxis out of which it comes. Very concretely, we cannot receive the theological interpretation coming from the rich world without suspecting it, and therefore, asking what kind of praxis it supports, reflects, or legitimize (Ibid., pp. 90-91)."
What is the role of history in theological reflection? This question merits our consideration, since as has been previously mentioned, theological reflection does not take place in a vacuum. Bonino's answer is that "We are not concerned with establishing through deduction the consequences of conceptual truths, but with analyzing a historical praxis which claims to be Christian. This critical analysis includes a number of operations, which are totally unknown to classical theology. Historical praxis overflows the area of the subjective and private. If we are dealing with acts not merely with ideas, feelings, or intentions, we plunge immediately into the area of politics, understood now in its broad sense of public or social. Billy Graham, the South African Reformed Church, Martin Luther King, or 'Christians for Socialism' do not confront us primarily as a system of ideas or a theological position, but as historical agents in certain directions, and with certain effects which are objectively possible to determine. The area of research is the total society in which those agents are performing; economic, political, and cultural facts are as relevant to a knowledge of these praxes as the exegesis of their pronouncements and publications. Their Christianity must be verified in relation to such questions as imperialism,, apartheid, integration, self-determination, and many other sociopolitical magnitudes (Ibid., 91)."
These statements serve to underscore Bonino's convictions that praxis cannot be divorced from history. He indicates that Christian faith and practice are to be measured largely by one's attitude toward the issues which he raises.
Juan Luis Segundo is well known in the world of theology for what he calls the "hermeneutical circle." This hermeneutical circle is an approach that Segundo believes will enable one to relate past and present in dealing with the Word of God. Segundo believes that each new reality obliges us to interpret the Word of God afresh, to change reality accordingly, and then to go back and reinterpret the Word of God again. It is important to Segundo's two preconditions that have to be met if there is to be a hermeneutical circle in theology. The first precondition is that: "The questions rising out of the present must be rich enough, general enough, and basic enough to force us to change our customary conceptions of life, death, knowledge, society, politics, and the world in general. Only a change of this sort, or, at the very least, a pervasive suspicion about our ideas and value judgments concerning those things, will enable us to reach the theological level and force theology to come back down to reality and ask itself new questions (Juan Luis Segundo, Liberation of Theology. Maryknoll: Orbis Books, 1976, p.8)."
One can note that there are elements of relativity and subjectivism expressed through the first precondition. I am referring to the fact that Segundo does not identify who or what determines which questions are important enough to force us to change our customary conceptions.
Segundo adds: "The second precondition is intimately bound up with the first. If theology somehow assumes that it can respond to the new questions without changing its customary interpretation of Scriptures, that terminates the hermeneutical circle. Moreover, if our interpretation of Scripture does not change along with the problems, then the latter will go unanswered; or worse, they will receive old, conservative, and unserviceable answers (Ibid., p.9)."
Hugo Assmann links the Scriptures, history, and praxis. This linkage is an essential feature of his "practical theology of liberation." He stresses the importance of practice as the starting point for the theology of liberation. Assmann says:
"In the Bible, on the other hand, words have meaning only as the expression of a deed, and theory has meaning only as the expression of practice. Events form the structural center of this biblical language. It is not the casual events of the world of nature, but rather the human events of history. The historic dimension in this pre-technical world, even the facts of nature came to be taken as a point of spontaneous interaction between God and humankind, which would be impossible for us today. Liberation is necessarily linked to effective action ( Hugo Assmaann, Practical Theology of Liberation. London: Search Press, 1975, p. 75)."
As one can tell from reading Assmann's book, this praxis takes place in the world of history. In other words, Assmann clearly identifies the need for the practice of biblical understanding to be intimately connected to the issues that are raised and to the events that take place in history. This is especially noted when he states that:
"The theology of liberation insists even more on the strong historical basis of faith, including the notion of effective historical isolation in its very vision which constitutes faith. Faith can only be historically true when it becomes truth: when it is historically effective in the liberation of humans. Hence, the 'truth' dimension of faith becomes closely linked to its ethical and political dimension (Ibid., p. 81)."
I conclude this essay by briefly underscoring what I believe to be the canonical status of Scripture in relation to Latin American Liberation Theology.
The Scriptures (at least in the Protestant tradition) are the primary sources of faith and practice for the Christian community. From the Scriptures we derive and obtain the truths that we need in order to function in the world. Since the Scriptures are not considered to be the mere product of human thinking, the message contained in them is applicable to the world of today
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 Bible in the light of modern events. The accent of Liberation Theology is on the oppressed and dominated peoples in Latin America. Liberation Theology draws on biblical themes such as "emancipation" for its reflection.
In the light of what I have previously stated, Liberation Theology is a secondary source for theological reflection and action in today's world. To the extent that it builds on the thrust of Scripture, it is a source of faith and practice. I do not make any claim that Liberation Theology, per se, is divinely inspired" Its message, nevertheless, brings us back to the fountainhead of inspired truth which is found in the Scriptures. Subsequently, Liberation Theology, which stands at the core of the Gospel, is a fundamental advocacy for the emancipation of Latin America.
In the Name of the Father, and of the Son, and of the Holy Spirit. Amen.
Dr. Juan A. Carmona
Tuesday, May 28, 2019
Tuesday, May 21, 2019
Liberation Theology-The Assumptions
In order for us to evaluate any theology, we should first become familiar with the assumptions of the theologians in question. This principle holds true for most branches of human knowledge. Like in philosophy and in the social sciences, each theologian works with a certain set of assumptions. Those assumptions, in turn, determine the content and the thrust of the particular theology at hand.
Liberation Theology is no different. Each theologian brings a baggage of assumptions and presuppositions to her/his system of thought.
It is a known fact that no ones does theology without a certain set of presuppositions. This should come as a surprise to no one, when we consider among other things, that no pure "objectivity" exists. By identifying the assumptions, we would be in a much better position to understand the reason why each theologian says what he/she does.
In this essay, we will examine the assumptions of a select group of thinkers of Liberation Theology. All of them work out their theology within a Latin American context, and subsequently, their theological thrust reflects something about the socio-economic and political conditions of that region of the world.
Gustavo Gutierrez
Gustavo Gutierrez was the one known to have coined the term "Liberation Theology." In his book, "Theology of Liberation," Gutierrez, a Peruvian priest, suggests that for theology to be valid, it must emerge from the "bottom up," i.e. from the existential reality of people. In this case, Gutierrez is speaking about a theology which does not emerge from the halls and towers of intellectual discourse and speculation, or from linking theology to philosophy, but rather from the experience of people who are undergoing economic, political, and social oppression on an ongoing basis.
Gutierrez, like many other thinkers in Liberation Theology, writes on the assumption that society is divided into two groups, i.e. oppressive and oppressed classes. He says "Liberation expresses the aspirations of oppressed peoples and social classes, emphasizing the conflictual aspect of the economic, social, and political process which puts them at odds with wealthy nations and oppressive classes (Gustavo Gutierrez, A Theology of Liberation. Maryknoll: Orbis Books, 1973, p. x)." The reader of his book will note that Gutierrez not only assumes, but also boldly affirms there is, in Latin America, a struggle taking place between different social groups. While the terms "oppressed groups" and "oppressive classes" might appear to be vague in definition, the reader will soon note that right from the onset, Gutierrez's theology is based on the assumption of a divided society.
Hugo Assmann
Hugo Assmann was a Brazilian Catholic theologian. He was one of the key leaders in the development of Liberation Theology in Brazil.
Continuing the thread of Gustavo Gutierrez, Assmann speaks about the "starting point" in Latin American theology. This starting point, he says, is "our objective situation as oppressed and dependent peoples, which is forcing itself more and more strongly on the consciousness of broad sections of Christian society in Latin America (Hugo Assmann, Practical Theology of Liberation. London: Search Press, 1975, p. 5)." Assmann develops his theology on the assumption that Latin American society is in a state of oppression and dependency. In describing this reality, Assmann shows that regardless of the course which Liberation Theology should take in the future, that its analytical content and central semantic axis should not be forgotten. He adds "Any discussion of liberation must always go back to its essence: Denouncing domination (Ibid., p. 57)."
Mortimer Arias
Mortimer Arias was a bishop in the Bolivian Methodist Church. Together with his wife, Ester Arias, he wrote the book "The Cry of My People (New York: Friendship Press, 1980)."
Ester and Mortimer Arias, while not articulating their assumptions in a direct way, demonstrate what their assumptions are by pointing to statistics which reveal the depth of dehumanization that exists in Latin America. They refer to the situation in Latin America as a "situation of captivity." They share their reflection in the following words: "The last decade has been hard on our people south of the Rio Grande, in political frustrations, economic exploitation, social oppression, and military and police repression. We have been living in captivity in our own land. As in biblical times, a new theology has been born from our exile, and out of our captivity-the theology of liberation. We have been rediscovering the God of the Exodus, the liberating God. Out of the depths of oppression and repression, we may have something to share with Christians of the North, something of what the Lord has been saying to us throughout this dreadful experience (Arias and Arias, p. i.x.)." The assumptions of Ester and Mortimer Arias are apparent here.
Jose Miguez Bonino
Jose Miguez Bonino was a minister in the Methodist Church of Argentina. He served on the Commission on Faith and Order of the World Council of Churches. He was also one of the leading pioneers of Liberation Theology in Latin America.
Bonino makes an allusion to the starting point in theological reflection. He states that the articulation of the obedience of Christians and the account of their faith "rest on an analysis and interpretation of the Latin American situation for which the transition from developmentalism to liberation is crucial (Jose Miguez Bonino, Doing Theology in a Revolutionary Situation. Philadelphia: Fortress Press, 1975, p. xx)." Bonino makes a direct link between action and reflection He states "Their action and reflection are of such a nature that they make no sense outside of such an analysis. If it is wrong, they are proved wrong. An engaged faith and obedience cannot stand outside or above the world in which they are engaged. This is the reason why, in the effort to enter into this theology, we are forced to dwell on the understanding and analysis of the world in which it finds its locus (Ibid., p. 21)." Like other Liberation theologians, Bonino points to oppression and suffering as the starting points for biblical interpretation and theological reflection.
Leonardo Boff
Leonardo Boff is a former Brazilian priest and also a theologian and writer. He has also served as a professor of theology in Petropolis, Brazil.
Boff takes the same starting point as Bonino by saying that Liberation Theology was born as an answer to the challenges of oppressed society (Leonardo Boff, "Capitalism versus Socialism: Crux Theologica," in Frontiers of Theology in Latin America, Rosino Gibellini, ed. Maryknoll: Orbis Books, 1979, p. 13)." For Boff, Latin America provides the action in which "action-reflection" can take place. He states that "Latin America is today a theologically privileged place for action and for reflection where challenging problems are faced. It is the only continent of colonial Christianity. Liberation Theology was born of an experimental praxis (Ibid., p. 13). Not only does Boff assume that Latin America is in a state of oppression, but he also assumes that it provides the best context in which this critical reflection can take place.
Juan Luis Segundo
Juan Luis Segundo was a priest and theologian from Uruguay. He was also a key figure in the movement of Liberation Theology. Also contributing to the article "Capitalism Versus Socialism," he portrays the underlying premise of his version of Liberation Theology. He makes a link between theology and historical sensitivity. He states "Historical sensitivity in the face of starvation and illiteracy would seem to demand a society that was not ruled by competition and the quest for profit. Such sensitivity would regard the fact that an underdeveloped nation got basic sustenance and education as a form of liberation. Viewed in the light of potential problems in the future, this particular matter might not seem to be of overriding importance in an affluent country. But in our countries, we cannot avoid facing the issue because we live with it twenty-fours every day (Gibellini, p 235)."
Segundo then poses the question: When and if those ills are eliminated in our nations, what scientific exigencies or structures would prevent theology from saying "Your faith has saved you?" It is simply a matter of giving theological status to a historical happening in all its absolute and elemental simplicity. "Is it permitted to do good or to do evil on the Sabbath, to save life or to kill (Ibid., p. 256)?"
By saying that historical sensitivity would seem to demand society that is ruled by competition and by the quest for profit, Segundo is making an allusion to the present structures in Latin America and the First World. This statement seems to indicate that Segundo is not in agreement with the structures of present day society in Latin America and that consequently, he is assuming that this situation of captivity and dependence should be the starting point for theological reflection.
In summary, theology needs to be evaluated in terms of the assumptions of each theologian. Familiarity and engagement with those assumptions put us in a much more advantageous position to evaluate the particular theology that is being discussed.
In the Name of the Father, and of the Son, and of the Holy Spirit. Amen!
Dr. Juan A. Carmona
Liberation Theology is no different. Each theologian brings a baggage of assumptions and presuppositions to her/his system of thought.
It is a known fact that no ones does theology without a certain set of presuppositions. This should come as a surprise to no one, when we consider among other things, that no pure "objectivity" exists. By identifying the assumptions, we would be in a much better position to understand the reason why each theologian says what he/she does.
In this essay, we will examine the assumptions of a select group of thinkers of Liberation Theology. All of them work out their theology within a Latin American context, and subsequently, their theological thrust reflects something about the socio-economic and political conditions of that region of the world.
Gustavo Gutierrez
Gustavo Gutierrez was the one known to have coined the term "Liberation Theology." In his book, "Theology of Liberation," Gutierrez, a Peruvian priest, suggests that for theology to be valid, it must emerge from the "bottom up," i.e. from the existential reality of people. In this case, Gutierrez is speaking about a theology which does not emerge from the halls and towers of intellectual discourse and speculation, or from linking theology to philosophy, but rather from the experience of people who are undergoing economic, political, and social oppression on an ongoing basis.
Gutierrez, like many other thinkers in Liberation Theology, writes on the assumption that society is divided into two groups, i.e. oppressive and oppressed classes. He says "Liberation expresses the aspirations of oppressed peoples and social classes, emphasizing the conflictual aspect of the economic, social, and political process which puts them at odds with wealthy nations and oppressive classes (Gustavo Gutierrez, A Theology of Liberation. Maryknoll: Orbis Books, 1973, p. x)." The reader of his book will note that Gutierrez not only assumes, but also boldly affirms there is, in Latin America, a struggle taking place between different social groups. While the terms "oppressed groups" and "oppressive classes" might appear to be vague in definition, the reader will soon note that right from the onset, Gutierrez's theology is based on the assumption of a divided society.
Hugo Assmann
Hugo Assmann was a Brazilian Catholic theologian. He was one of the key leaders in the development of Liberation Theology in Brazil.
Continuing the thread of Gustavo Gutierrez, Assmann speaks about the "starting point" in Latin American theology. This starting point, he says, is "our objective situation as oppressed and dependent peoples, which is forcing itself more and more strongly on the consciousness of broad sections of Christian society in Latin America (Hugo Assmann, Practical Theology of Liberation. London: Search Press, 1975, p. 5)." Assmann develops his theology on the assumption that Latin American society is in a state of oppression and dependency. In describing this reality, Assmann shows that regardless of the course which Liberation Theology should take in the future, that its analytical content and central semantic axis should not be forgotten. He adds "Any discussion of liberation must always go back to its essence: Denouncing domination (Ibid., p. 57)."
Mortimer Arias
Mortimer Arias was a bishop in the Bolivian Methodist Church. Together with his wife, Ester Arias, he wrote the book "The Cry of My People (New York: Friendship Press, 1980)."
Ester and Mortimer Arias, while not articulating their assumptions in a direct way, demonstrate what their assumptions are by pointing to statistics which reveal the depth of dehumanization that exists in Latin America. They refer to the situation in Latin America as a "situation of captivity." They share their reflection in the following words: "The last decade has been hard on our people south of the Rio Grande, in political frustrations, economic exploitation, social oppression, and military and police repression. We have been living in captivity in our own land. As in biblical times, a new theology has been born from our exile, and out of our captivity-the theology of liberation. We have been rediscovering the God of the Exodus, the liberating God. Out of the depths of oppression and repression, we may have something to share with Christians of the North, something of what the Lord has been saying to us throughout this dreadful experience (Arias and Arias, p. i.x.)." The assumptions of Ester and Mortimer Arias are apparent here.
Jose Miguez Bonino
Jose Miguez Bonino was a minister in the Methodist Church of Argentina. He served on the Commission on Faith and Order of the World Council of Churches. He was also one of the leading pioneers of Liberation Theology in Latin America.
Bonino makes an allusion to the starting point in theological reflection. He states that the articulation of the obedience of Christians and the account of their faith "rest on an analysis and interpretation of the Latin American situation for which the transition from developmentalism to liberation is crucial (Jose Miguez Bonino, Doing Theology in a Revolutionary Situation. Philadelphia: Fortress Press, 1975, p. xx)." Bonino makes a direct link between action and reflection He states "Their action and reflection are of such a nature that they make no sense outside of such an analysis. If it is wrong, they are proved wrong. An engaged faith and obedience cannot stand outside or above the world in which they are engaged. This is the reason why, in the effort to enter into this theology, we are forced to dwell on the understanding and analysis of the world in which it finds its locus (Ibid., p. 21)." Like other Liberation theologians, Bonino points to oppression and suffering as the starting points for biblical interpretation and theological reflection.
Leonardo Boff
Leonardo Boff is a former Brazilian priest and also a theologian and writer. He has also served as a professor of theology in Petropolis, Brazil.
Boff takes the same starting point as Bonino by saying that Liberation Theology was born as an answer to the challenges of oppressed society (Leonardo Boff, "Capitalism versus Socialism: Crux Theologica," in Frontiers of Theology in Latin America, Rosino Gibellini, ed. Maryknoll: Orbis Books, 1979, p. 13)." For Boff, Latin America provides the action in which "action-reflection" can take place. He states that "Latin America is today a theologically privileged place for action and for reflection where challenging problems are faced. It is the only continent of colonial Christianity. Liberation Theology was born of an experimental praxis (Ibid., p. 13). Not only does Boff assume that Latin America is in a state of oppression, but he also assumes that it provides the best context in which this critical reflection can take place.
Juan Luis Segundo
Juan Luis Segundo was a priest and theologian from Uruguay. He was also a key figure in the movement of Liberation Theology. Also contributing to the article "Capitalism Versus Socialism," he portrays the underlying premise of his version of Liberation Theology. He makes a link between theology and historical sensitivity. He states "Historical sensitivity in the face of starvation and illiteracy would seem to demand a society that was not ruled by competition and the quest for profit. Such sensitivity would regard the fact that an underdeveloped nation got basic sustenance and education as a form of liberation. Viewed in the light of potential problems in the future, this particular matter might not seem to be of overriding importance in an affluent country. But in our countries, we cannot avoid facing the issue because we live with it twenty-fours every day (Gibellini, p 235)."
Segundo then poses the question: When and if those ills are eliminated in our nations, what scientific exigencies or structures would prevent theology from saying "Your faith has saved you?" It is simply a matter of giving theological status to a historical happening in all its absolute and elemental simplicity. "Is it permitted to do good or to do evil on the Sabbath, to save life or to kill (Ibid., p. 256)?"
By saying that historical sensitivity would seem to demand society that is ruled by competition and by the quest for profit, Segundo is making an allusion to the present structures in Latin America and the First World. This statement seems to indicate that Segundo is not in agreement with the structures of present day society in Latin America and that consequently, he is assuming that this situation of captivity and dependence should be the starting point for theological reflection.
In summary, theology needs to be evaluated in terms of the assumptions of each theologian. Familiarity and engagement with those assumptions put us in a much more advantageous position to evaluate the particular theology that is being discussed.
In the Name of the Father, and of the Son, and of the Holy Spirit. Amen!
Dr. Juan A. Carmona
Thursday, May 16, 2019
Liberation Theology: Historical Development
Here I intend to place Liberation Theology within the framework of history. If we fail to contextualize theology, we run the risks of distorting and misunderstanding its contents, methods, and thrusts.
Many people who are vaguely familiar or totally unfamiliar with Liberation Theology are of the opinion that Liberation Theology is a mindset which began in the Roman Catholic Church in the 1960's. It is precisely because of this unfounded assumption, and also the belief that anything emerging from the Catholic Church is erroneous, that many people reject it outright without examining it. I would like to begin by focusing on the historical roots of Liberation Theology.
As pointed out in the previous essay, Liberation Theology, in a very general historical sense, began when Yahweh, the God of Israel, spoke to Moses and said to him "I have heard the cry of my people." It was during the time that Yahweh through Moses, initiated the process of liberating the Hebrew people from the physical bondage of slavery in Egypt, that the Hebrews began to engage in "god talk." Their theology emerged out of their oppression and suffering, and out of God's liberating acts in their history. Their theology was not generated by philosophical speculation, nor by ivory tower conversations. They did not have the luxury of or the time for engaging in intellectual discourse. Nor were they in any condition to construct a theology which had nothing to do with the reality of life. Their theology was birthed by their agony and misery, and by Yahweh empathizing with them, and acting to deliver them from those conditions.
Liberation Theology did not arise in a historical vacuum, but within the context of political, religious, and social relations. To overlook this would be to relegate theology to a set of abstractions that have no relevance to human activity and history.
Leonardo Boff, a leading Liberation theologian, and his brother Clodovis Boff, place Liberation Theology within the framework of Latin American history in their book, Introducing Liberation Theology. Maryknoll, New York: Orbis Books 1987. At the time of the writing of this book, Leonardo Boff was a Franciscan priest who had been educated in Brazil and Germany. Clodovis Boff was a Servite priest and a professor at the Catholic University of Sao Paulo. Leonardo Boff is the author of Ecclesiogenesis, Jesus Christ Liberator, and Liberating Grace Clodovis Boff is the author of Theology and Praxis, and together with Leonardo Boff, Salvation and Liberation.
In their book, Introducing Liberation Theology, they provide the following information:
The historical roots of Liberation Theology are to be found in the prophetic tradition of evangelists and missionaries from the earliest colonial days in Latin America-churchmen who questioned the type of presence adopted by the Church and way indigenous, blacks, mestizos, and the poor rural and urban masses were treated. The names of Bartolome de las Casa, Antonio de Montesinos, Antonio Viera, Brother Caneca, and others can stand for a whole host of religious personalities who have graced every century of our history. They are the source of the type of social and ecclesial understanding that is emerging today (Boff and Boff, p 66).
Social and Political Development
The populist governments of the 1950's and 1960's-especially those of Peron in Argentina, Vargas in Brazil, and Cardenas in Mexico-inspired nationalistic consciousness and significant industrial development in the shape of import substitution. This benefited the middle class and urban proletariat, but threw huge sectors of the peasantry into deeper rural marginalization and sprawling urban shantytowns. Development proceeded along the lines of dependent capitalism, subsidiary to that of the rich nations and excluding the great majorities of national populations. This process led to the creation of strong popular movements seeking profound changes in the socio-economic structures of their countries. These movements, in turn, provoked the rise of military dictatorships, which sought to safeguard or promote the interests of capital, associated with a high level of "national security" achieved through political repression and police control of all public demonstrations (Ibid.).
In this context, the socialist revolution in Cuba stood out as an alternative leading to the dissolution of the chief cause of underdevelopment: dependence. Pockets of armed uprising appeared in many countries, aimed at overthrowing the ruling powers and installing socialist-inspired regimes. There was a great stirring for change among the popular sections of society, a truly pre-revolutionary atmosphere (Ibid., p. 67).
Ecclesial Developments
Starting in the 1960's, a great wind of renewal blew through the churches. They began to take their social mission seriously: lay persons committed themselves to work among the poor, charismatic bishops and priests encouraged the calls for progress and modernization. Various church organizations promoted understanding of and improvements in the living conditions of the people: movements such as Young Christian Students, Young Christian Workers, Young Christian agriculturalists, the Movement for Basic Education, groups that set up educational radio programs, and the first base ecclesial communities (Ibid.).
The work of these generally middle class Christians was sustained theologically by the European theology of earthly realities, the integral humanism of Jacques Maritain, the social personalism of Mounier, the progressive evolutionism of Teilhard de Chardin, Henri de Lubac's reflections on the social dimension of dogma, Yves Congar's theology of the laity, and the work of M.D. Chenu. The Second Vatican Council then gave the best possible theoretical justification to activities developed under the signs of a theology of progress, of authentic secularization, and human advancement (Ibid.).
The end of the 1960's with the crisis of populism and the development model, brought about the advent of a rigorous current of sociological thinking, which unmasked the true causes of underdevelopment. Development and underdevelopment are two sides of the same coin. All nations of the Western world were engaged in a vast process of development; however, it was interdependent and unequal, organized in such a way that benefits flowed to the already developed countries of the "center," and the disadvantages were meted out to the historically backward and underdeveloped countries of the "periphery." The poverty of the Third World Countries was the price to be paid for the First World to be able to enjoy the fruits of overabundance (Ibid.).
In ecclesial circles by now accustomed to following developments in society and studies of its problems, this interpretation acted as leaven, yielding a new vitality, and critical spirit in pastoral circles. The relationship of the dependence of countries on the periphery on the center had to be replaced by a process of breaking away and liberation. So the basis of a theology of development was undermined and the theoretical foundations for a theology were laid. Its material foundations were provided only when popular movements and Christian groups came together in the struggle for social and political liberation, with the ultimate aim of complete and integral liberation. This was when the objective conditions for an authentic liberation theology came about (Ibid., p. 68).
Theological Development
The first theological reflections that were to lead to Liberation Theology had their origins in a context of dialogue between a church and society in ferment, between Christian faith, and the longings for transformation and liberation arising from the people. The Second Vatican Council produced a theological atmosphere characterized by great freedom and creativity. This gave Latin American theologians the courage to think for themselves about pastoral problems affecting their countries. This process could be seen at work among both Catholic and Protestant thinkers within the group Church and Society in Latin America (Iglesia y Sociedad en la America Latina) taking a prominent part. There were frequent meetings between Catholic theologians (Gustavo Gutierrez, Segundo Galilea, Juan Luis Segundo, Lucio Gera, and others) and Protestant theologians (Emilio Castro, Julio de Santa Ana, Rubem Alves, Jose Miguez Bonino), leading to intensified reflection on the relationship between faith and poverty, the Gospel and social justice, and the like. In Brazil, between 1959 and 1964, the Catholic left produced a series of basic texts on the need for a Christian ideal of history, linked to popular action, with a methodology that foreshadowed Liberation Theology; they urged personal engagement in the world, backed up by studies of social and liberal sciences, and illustrated by the universal principles of Christianity (Ibid.).
At a meeting of Latin American theologians held in Petropolis (Rio de Janeiro) in March l964, Gustavo Gutierrez described theology as critical reflection on praxis. This line of thought was further developed at meetings in Havana, Bogota, and Cuernavaca in June and July 1965. Many other meetings were held as part of the preparatory work for the Medellin conference of 1968. These acted as laboratories for a theology worked out on the basis of pastoral concerns and committed Christian action. Lectures given by Gustavo Gutierrez in Montreal in 1967 and at Chimobote in Peru on the poverty of the Third World and the challenge it posed to the development of a pastoral strategy of liberation were a powerful impetus toward a theology of liberation. Its outlines were first put forward at the theological congress at Cartigny, Switzerland in 1969, "Toward a Theology of Liberation (Ibid.)"
The first Catholic congresses devoted to Liberation Theology were held in Bogota in March of 1970 and July 1971. On the Protestant side, Iglesia y Sociedad en la Amercia Latina (ISAL) organized something similar in Buenos Aires the same years (Ibid.).
Finally, in December 1971, Gustavo Gutierrez published his seminal work, Teologia de la Liberacion. In May, Hugo Assmann had conducted a symposium "Oppression-Liberation: A Challenge to Christians in Montevideo, and Leonardo Boff had published a series of articles under the title Jesus Cristo Libertador The door was opened for the development of a theology from the periphery dealing with the concerns of this periphery, concerns that presented and still present an immense challenge to the evangelizing mission of the Church (Ibid., p. 70).
Leonardo and Clodovis Boff propose the formulation of Liberation Theology into four stages. They are the following:
The Foundational Stage
The foundations were laid by those who sketched the general outlines of this way of doing theology. Besides the all-important writings of Gustavo Gutierrez, outstanding works were produced by Juan Luis Segundo: De La Sociedad a la Teologia (1970), Liberacion de la Teologia (1975), Hugo Assmann: Teologia Desde la Praxis de la Liberacion (1973,) Lucio Gera: Apuntes Para Una Interpretacion de la Iglesia (1970), Teologia de La Liberacion (1973). Others who should be mentioned are Bishop (later Cardinal) Eduardo Pironio, Secretary of CELAM, Segundo Galilea, and Raimundo Caramuru, principal theological consultant to the Brazilian Bishop's Conference. There was also a great ferment of activities in the shape of courses and retreats during this period (Ibid.).
On the Protestant side, besides Emilio Castro, and Julio de Santa Ana, the outstanding contributions were made by Rumen Alves: Religion: Opium of the People or Instrument of Liberation (1969), and Jose Miguez Bonino: La Fe en Busca de Eficacia (1967) and Doing Theology in a Revolutionary Situation (1975) (Ibid.)
Lay persons such as Hector Borrat, Methol Ferre, and Luis Alberto Gomez de Souza did valuable work in linking theology with the social sciences, as did the Belgian priest Francois Houtart and the Chilean G. Arroyo (Ibid., p. 71).
The Building Stage
The first stage was characterized by the presentation of Liberation Theology as a sort of "fundamental theology," i.e an opening up of new horizons and perspectives that gave a new outlook on the whole of theology. The second stage moved on to the first efforts at giving the liberation approach doctrinal content. Three areas received most attention as corresponding to the most urgent needs in the life the church, spirituality, Christology, and ecclesiology. There was a wide range of publications from many Latin American countries. The main writers: in Argentina, Enrique Dussel, Juan Carlos Scannone, Severino Croatto, and Aldo Buntig; in Brazil, Joao Batista Libanio, Frei Betto, Carlos Mesters, Jose Comblin, Eduardo Hoornaert, ose Oscar Beozzo, Gillberto Gorgulho, Carlos Palacio, Leonardo Boff; in Chile, Ronaldo Munoz, Sergio Torres, and Pablo Richard; in Mexico, Raul Vidales, Luis del Valle, Arnaldo Zenteno, Camilo Maccise, and Jesus Garcia; in Central America, Ignacio Ellacuria, Jon Sobrino, Juan Pico, Uriel Molina; in Venezuela, Pedro Trigo and Otto Maduro (sociologist); in Colubmia, Luis Patino, and Cecilio de Llora (Ibid.).
The Settling In Stage
With the process of theological reflection well advanced, the need was seen for a dual process of "settling in" if the theology of liberation was to become firmly established. On the one hand was the understanding that the theological current needed to be given a firm epistemological basis: how to avoid duplications and confusion of language and levels while giving coherent expression to the themes arising from original spiritual experience, taking in the analytical seeing stage, moving on the theological judging stage, and so to the pastoral action stage. Good liberation theology presupposes the art of linking its theories with the explicit inclusion of practice; in this area Liberation Theology found fruitful collaborators, not only for its own purposes, but for those of the overall theological process. On the other hand, the "settling in" process was effectively achieved through the deliberate mingling of theologians and other intellectuals in popular circles and processes of liberation (Ibid.).
More and more theologians became pastors too, militant agents of inspiration for the life of the church at its grass roots and those of society. It became usual to see theologians taking part in involved epistemological discussions in learned congresses, then leaving back to their bases among the people to become involved in matters of catechesis, trade union politics, and community organization (Ibid.)
Some of the names ae Antonio A. da Silva, Rogerio de Almedida, Clodovis Boff from Brazil, Elsa Tamez and Victorio Araya from Costa Rica, Virgilio Elisondo from Texas, and P. Laennec from Haiti (Ibid., p. 72).
The Formalization Stage
Any original theological vision tends, with the passage of time and through its own internal logic, to seek more formal expression. Liberation Theology always sets out to reexamine the whole basic content of revelation and tradition so as to bring out the social and liberating dimensions implicit in both sources. Again, this is not a matter of reducing the totality of mystery to this one of dimension, but of underlying aspects of a greater truth particularly relevant to our context of oppression and liberation (Ibid.).
Such a formalization also corresponds to pastoral requirements. The last few years have seen a great extension of situations in which the Church has become involved with the oppressed, with a very large number of pastoral workers involved. Many movements have come into being under the tutelage, to a large extent, of Liberation Theology; these in turn have posed new challenges to Liberation Theology. In Brazil alone, there are movements or centers for black unity and conscientization, human rights, defense of slum-dwellers, marginalized women, mission to Amerindians, rural pastoral strategy, and so forth-all concerned in one way or another with the poorest of the poor seeking liberation (Ibid., p. 73).
It is hoped that this presentation of the historical development of Liberation Theology in Latin America has helped to clarify and elucidate issues related to its origins. I end by saying that all theology, Liberation Theology and all other theologies included, has to be contextualized within the framework of history. In this way, we can be in a better position to critique and evaluate its relevance or non-relevance to the world we live in.
In the Name of the Father, and of the Son, and of the Holy Spirit. Amen.
Dr. Juan A. Carmona
Theology with
Many people who are vaguely familiar or totally unfamiliar with Liberation Theology are of the opinion that Liberation Theology is a mindset which began in the Roman Catholic Church in the 1960's. It is precisely because of this unfounded assumption, and also the belief that anything emerging from the Catholic Church is erroneous, that many people reject it outright without examining it. I would like to begin by focusing on the historical roots of Liberation Theology.
As pointed out in the previous essay, Liberation Theology, in a very general historical sense, began when Yahweh, the God of Israel, spoke to Moses and said to him "I have heard the cry of my people." It was during the time that Yahweh through Moses, initiated the process of liberating the Hebrew people from the physical bondage of slavery in Egypt, that the Hebrews began to engage in "god talk." Their theology emerged out of their oppression and suffering, and out of God's liberating acts in their history. Their theology was not generated by philosophical speculation, nor by ivory tower conversations. They did not have the luxury of or the time for engaging in intellectual discourse. Nor were they in any condition to construct a theology which had nothing to do with the reality of life. Their theology was birthed by their agony and misery, and by Yahweh empathizing with them, and acting to deliver them from those conditions.
Liberation Theology did not arise in a historical vacuum, but within the context of political, religious, and social relations. To overlook this would be to relegate theology to a set of abstractions that have no relevance to human activity and history.
Leonardo Boff, a leading Liberation theologian, and his brother Clodovis Boff, place Liberation Theology within the framework of Latin American history in their book, Introducing Liberation Theology. Maryknoll, New York: Orbis Books 1987. At the time of the writing of this book, Leonardo Boff was a Franciscan priest who had been educated in Brazil and Germany. Clodovis Boff was a Servite priest and a professor at the Catholic University of Sao Paulo. Leonardo Boff is the author of Ecclesiogenesis, Jesus Christ Liberator, and Liberating Grace Clodovis Boff is the author of Theology and Praxis, and together with Leonardo Boff, Salvation and Liberation.
In their book, Introducing Liberation Theology, they provide the following information:
The historical roots of Liberation Theology are to be found in the prophetic tradition of evangelists and missionaries from the earliest colonial days in Latin America-churchmen who questioned the type of presence adopted by the Church and way indigenous, blacks, mestizos, and the poor rural and urban masses were treated. The names of Bartolome de las Casa, Antonio de Montesinos, Antonio Viera, Brother Caneca, and others can stand for a whole host of religious personalities who have graced every century of our history. They are the source of the type of social and ecclesial understanding that is emerging today (Boff and Boff, p 66).
Social and Political Development
The populist governments of the 1950's and 1960's-especially those of Peron in Argentina, Vargas in Brazil, and Cardenas in Mexico-inspired nationalistic consciousness and significant industrial development in the shape of import substitution. This benefited the middle class and urban proletariat, but threw huge sectors of the peasantry into deeper rural marginalization and sprawling urban shantytowns. Development proceeded along the lines of dependent capitalism, subsidiary to that of the rich nations and excluding the great majorities of national populations. This process led to the creation of strong popular movements seeking profound changes in the socio-economic structures of their countries. These movements, in turn, provoked the rise of military dictatorships, which sought to safeguard or promote the interests of capital, associated with a high level of "national security" achieved through political repression and police control of all public demonstrations (Ibid.).
In this context, the socialist revolution in Cuba stood out as an alternative leading to the dissolution of the chief cause of underdevelopment: dependence. Pockets of armed uprising appeared in many countries, aimed at overthrowing the ruling powers and installing socialist-inspired regimes. There was a great stirring for change among the popular sections of society, a truly pre-revolutionary atmosphere (Ibid., p. 67).
Ecclesial Developments
Starting in the 1960's, a great wind of renewal blew through the churches. They began to take their social mission seriously: lay persons committed themselves to work among the poor, charismatic bishops and priests encouraged the calls for progress and modernization. Various church organizations promoted understanding of and improvements in the living conditions of the people: movements such as Young Christian Students, Young Christian Workers, Young Christian agriculturalists, the Movement for Basic Education, groups that set up educational radio programs, and the first base ecclesial communities (Ibid.).
The work of these generally middle class Christians was sustained theologically by the European theology of earthly realities, the integral humanism of Jacques Maritain, the social personalism of Mounier, the progressive evolutionism of Teilhard de Chardin, Henri de Lubac's reflections on the social dimension of dogma, Yves Congar's theology of the laity, and the work of M.D. Chenu. The Second Vatican Council then gave the best possible theoretical justification to activities developed under the signs of a theology of progress, of authentic secularization, and human advancement (Ibid.).
The end of the 1960's with the crisis of populism and the development model, brought about the advent of a rigorous current of sociological thinking, which unmasked the true causes of underdevelopment. Development and underdevelopment are two sides of the same coin. All nations of the Western world were engaged in a vast process of development; however, it was interdependent and unequal, organized in such a way that benefits flowed to the already developed countries of the "center," and the disadvantages were meted out to the historically backward and underdeveloped countries of the "periphery." The poverty of the Third World Countries was the price to be paid for the First World to be able to enjoy the fruits of overabundance (Ibid.).
In ecclesial circles by now accustomed to following developments in society and studies of its problems, this interpretation acted as leaven, yielding a new vitality, and critical spirit in pastoral circles. The relationship of the dependence of countries on the periphery on the center had to be replaced by a process of breaking away and liberation. So the basis of a theology of development was undermined and the theoretical foundations for a theology were laid. Its material foundations were provided only when popular movements and Christian groups came together in the struggle for social and political liberation, with the ultimate aim of complete and integral liberation. This was when the objective conditions for an authentic liberation theology came about (Ibid., p. 68).
Theological Development
The first theological reflections that were to lead to Liberation Theology had their origins in a context of dialogue between a church and society in ferment, between Christian faith, and the longings for transformation and liberation arising from the people. The Second Vatican Council produced a theological atmosphere characterized by great freedom and creativity. This gave Latin American theologians the courage to think for themselves about pastoral problems affecting their countries. This process could be seen at work among both Catholic and Protestant thinkers within the group Church and Society in Latin America (Iglesia y Sociedad en la America Latina) taking a prominent part. There were frequent meetings between Catholic theologians (Gustavo Gutierrez, Segundo Galilea, Juan Luis Segundo, Lucio Gera, and others) and Protestant theologians (Emilio Castro, Julio de Santa Ana, Rubem Alves, Jose Miguez Bonino), leading to intensified reflection on the relationship between faith and poverty, the Gospel and social justice, and the like. In Brazil, between 1959 and 1964, the Catholic left produced a series of basic texts on the need for a Christian ideal of history, linked to popular action, with a methodology that foreshadowed Liberation Theology; they urged personal engagement in the world, backed up by studies of social and liberal sciences, and illustrated by the universal principles of Christianity (Ibid.).
At a meeting of Latin American theologians held in Petropolis (Rio de Janeiro) in March l964, Gustavo Gutierrez described theology as critical reflection on praxis. This line of thought was further developed at meetings in Havana, Bogota, and Cuernavaca in June and July 1965. Many other meetings were held as part of the preparatory work for the Medellin conference of 1968. These acted as laboratories for a theology worked out on the basis of pastoral concerns and committed Christian action. Lectures given by Gustavo Gutierrez in Montreal in 1967 and at Chimobote in Peru on the poverty of the Third World and the challenge it posed to the development of a pastoral strategy of liberation were a powerful impetus toward a theology of liberation. Its outlines were first put forward at the theological congress at Cartigny, Switzerland in 1969, "Toward a Theology of Liberation (Ibid.)"
The first Catholic congresses devoted to Liberation Theology were held in Bogota in March of 1970 and July 1971. On the Protestant side, Iglesia y Sociedad en la Amercia Latina (ISAL) organized something similar in Buenos Aires the same years (Ibid.).
Finally, in December 1971, Gustavo Gutierrez published his seminal work, Teologia de la Liberacion. In May, Hugo Assmann had conducted a symposium "Oppression-Liberation: A Challenge to Christians in Montevideo, and Leonardo Boff had published a series of articles under the title Jesus Cristo Libertador The door was opened for the development of a theology from the periphery dealing with the concerns of this periphery, concerns that presented and still present an immense challenge to the evangelizing mission of the Church (Ibid., p. 70).
Leonardo and Clodovis Boff propose the formulation of Liberation Theology into four stages. They are the following:
The Foundational Stage
The foundations were laid by those who sketched the general outlines of this way of doing theology. Besides the all-important writings of Gustavo Gutierrez, outstanding works were produced by Juan Luis Segundo: De La Sociedad a la Teologia (1970), Liberacion de la Teologia (1975), Hugo Assmann: Teologia Desde la Praxis de la Liberacion (1973,) Lucio Gera: Apuntes Para Una Interpretacion de la Iglesia (1970), Teologia de La Liberacion (1973). Others who should be mentioned are Bishop (later Cardinal) Eduardo Pironio, Secretary of CELAM, Segundo Galilea, and Raimundo Caramuru, principal theological consultant to the Brazilian Bishop's Conference. There was also a great ferment of activities in the shape of courses and retreats during this period (Ibid.).
On the Protestant side, besides Emilio Castro, and Julio de Santa Ana, the outstanding contributions were made by Rumen Alves: Religion: Opium of the People or Instrument of Liberation (1969), and Jose Miguez Bonino: La Fe en Busca de Eficacia (1967) and Doing Theology in a Revolutionary Situation (1975) (Ibid.)
Lay persons such as Hector Borrat, Methol Ferre, and Luis Alberto Gomez de Souza did valuable work in linking theology with the social sciences, as did the Belgian priest Francois Houtart and the Chilean G. Arroyo (Ibid., p. 71).
The Building Stage
The first stage was characterized by the presentation of Liberation Theology as a sort of "fundamental theology," i.e an opening up of new horizons and perspectives that gave a new outlook on the whole of theology. The second stage moved on to the first efforts at giving the liberation approach doctrinal content. Three areas received most attention as corresponding to the most urgent needs in the life the church, spirituality, Christology, and ecclesiology. There was a wide range of publications from many Latin American countries. The main writers: in Argentina, Enrique Dussel, Juan Carlos Scannone, Severino Croatto, and Aldo Buntig; in Brazil, Joao Batista Libanio, Frei Betto, Carlos Mesters, Jose Comblin, Eduardo Hoornaert, ose Oscar Beozzo, Gillberto Gorgulho, Carlos Palacio, Leonardo Boff; in Chile, Ronaldo Munoz, Sergio Torres, and Pablo Richard; in Mexico, Raul Vidales, Luis del Valle, Arnaldo Zenteno, Camilo Maccise, and Jesus Garcia; in Central America, Ignacio Ellacuria, Jon Sobrino, Juan Pico, Uriel Molina; in Venezuela, Pedro Trigo and Otto Maduro (sociologist); in Colubmia, Luis Patino, and Cecilio de Llora (Ibid.).
The Settling In Stage
With the process of theological reflection well advanced, the need was seen for a dual process of "settling in" if the theology of liberation was to become firmly established. On the one hand was the understanding that the theological current needed to be given a firm epistemological basis: how to avoid duplications and confusion of language and levels while giving coherent expression to the themes arising from original spiritual experience, taking in the analytical seeing stage, moving on the theological judging stage, and so to the pastoral action stage. Good liberation theology presupposes the art of linking its theories with the explicit inclusion of practice; in this area Liberation Theology found fruitful collaborators, not only for its own purposes, but for those of the overall theological process. On the other hand, the "settling in" process was effectively achieved through the deliberate mingling of theologians and other intellectuals in popular circles and processes of liberation (Ibid.).
More and more theologians became pastors too, militant agents of inspiration for the life of the church at its grass roots and those of society. It became usual to see theologians taking part in involved epistemological discussions in learned congresses, then leaving back to their bases among the people to become involved in matters of catechesis, trade union politics, and community organization (Ibid.)
Some of the names ae Antonio A. da Silva, Rogerio de Almedida, Clodovis Boff from Brazil, Elsa Tamez and Victorio Araya from Costa Rica, Virgilio Elisondo from Texas, and P. Laennec from Haiti (Ibid., p. 72).
The Formalization Stage
Any original theological vision tends, with the passage of time and through its own internal logic, to seek more formal expression. Liberation Theology always sets out to reexamine the whole basic content of revelation and tradition so as to bring out the social and liberating dimensions implicit in both sources. Again, this is not a matter of reducing the totality of mystery to this one of dimension, but of underlying aspects of a greater truth particularly relevant to our context of oppression and liberation (Ibid.).
Such a formalization also corresponds to pastoral requirements. The last few years have seen a great extension of situations in which the Church has become involved with the oppressed, with a very large number of pastoral workers involved. Many movements have come into being under the tutelage, to a large extent, of Liberation Theology; these in turn have posed new challenges to Liberation Theology. In Brazil alone, there are movements or centers for black unity and conscientization, human rights, defense of slum-dwellers, marginalized women, mission to Amerindians, rural pastoral strategy, and so forth-all concerned in one way or another with the poorest of the poor seeking liberation (Ibid., p. 73).
It is hoped that this presentation of the historical development of Liberation Theology in Latin America has helped to clarify and elucidate issues related to its origins. I end by saying that all theology, Liberation Theology and all other theologies included, has to be contextualized within the framework of history. In this way, we can be in a better position to critique and evaluate its relevance or non-relevance to the world we live in.
In the Name of the Father, and of the Son, and of the Holy Spirit. Amen.
Dr. Juan A. Carmona
Theology with
Tuesday, May 14, 2019
Liberation Theology: A Collection of Essays
These essays on Liberation Theology are lectures which I presented and delivered at the Tainan Theological College and Seminary in Taiwan, where I served as a Visiting Scholar/Professor of Theology in the academic years 2016-2017 and 2017-2018. The purpose of these essays is to acquaint the reader with the field of Liberation Theology, and to help avoid misconceptions about what Liberation Theology actually is. They are also intended to demonstrate that Liberation Theology lies at the core the biblical and Gospel messages.
Lecture #1
In order for us to begin to tackle the field of Liberation Theology, we first need to define what it is and what are the major assumptions and presuppositions. I will begin by saying that Liberation Theology is not merely another school of theological thought, nor merely a mindset. I goes much further than that, and subsequently, is something that will never be irrelevant nor "out of style."
In a very general sense, Liberation Theology begins with the doctrines of Creation, the Fall and Redemption. Liberation Theology takes seriously the divine initiative in creation and redemption. It affirms God as the Creator of all things, and the Liberator of humankind from the consequences of the Fall, i.e. slavery to sin, both individual and systemic.
In the same vein, Liberation Theology focuses on God's act of the liberation from the physical slavery of the Hebrew people in Egypt. Yahweh God speaks to Moses and says to him, "I have heard the cry of my people." God identifies with the affliction, misery, and suffering of the Hebrews. God calls Moses and uses him to initiate the process of dismantling the structures of slavery, and leading the people out of what at one time was the house of abundance, and then became the house of bondage.
The failure to acknowledge and recognize the biblical roots of Liberation Theology will result in a gross misunderstanding as to what it is, and cause many to demonize and even distort not only its contents, but also its thrust. In addition, if one fails to recognize the biblical roots of Liberation Theology, then the tendency will be to either think of it as one school of theological thought among others, and also to equate it with secular ideologies and movements such as Marxism and political and social revolution. It will also result in placing Liberation Theology within the framework of extreme humanism, which tends to "write off" the divine initiative and overemphasize human ability and achievement.
The task of defining Liberation Theology is a difficult and complex one. There is no one "theology of liberation." Rosino Gibellini says that Liberation Theology is a "variegated affair, both in its motifs and in the personalities involved (Rosino Gibellini, ed. Frontiers of Theology in Latin America. Maryknoll: Obris Books, 1979, p. x)." One will find diversity of thinking and methodology in Liberation Theology. It is not one particular way of thinking. There is as much diversity in Liberation Theology as there is in European and other theologies. Nevertheless, there is an underlying unity in Liberation Theology's trend of thinking.
Gustavo Gutierrez, the person known for coining the term "theology of liberation," tells us that the theology of liberation offers us not so much a new theme for theological reflection, but rather as a new way to do theology. Theology as critical reflection on historical praxis is a liberating theology, a theology of the liberating transformation of humankind-gathered into ecclesia, and which openly confesses Christ. This is a theology which does not stop with reflecting on the world, but rather, seeks to be part of the process through which the world is transformed. It is a theology which is open in the protest against trampled human dignity, in the struggle against the plunder of the vast majority of people, in liberating love, and in the building of a new, just, and fraternal society-to the gift of the Reign of God (Gustavo Gutierrrez, A Theology of Liberation. Maryknoll: Orbis Books, 1973, p. x)."
Here Gutierrez makes a direct link between theology as reflection and the historical process of transformation. Liberation Theology, according to Gutierrez, would be the application of a discourse about God to the world of concrete historical occurrences. As critical reflection, Liberation Theology leads to self-reflection and to a critique of the Church and society. Liberation Theology, is then, a critical way of looking at the world, and a call for change in the structures of the Church and of the world.
Hugo Assmann says that "Theology is an understanding of the faith, and a re-reading of the Word as it is lived in the Christian community. More than anything, it has to do with the communication of faith and the proclamation of the good news, which is that the Creator loves all people. To evangelize is to witness to that love; to say that is has been revealed to us and was made flesh in Christ (Hugo Assmann, Practical Theology of Liberation. London: Search Press, 1975, p. 5). I would rephrase Assmann's statement by saying that Liberation Theology is an understanding of the faith and a re-reading of the Word as it is live, especially in Latin America. Subsequently, one would seek to determine how the faith is to be understood, and how the Word is to be lived in Latin America. That, in essence, would be the task of Liberation Theology.
We may ask as to why this type of theological reflection takes place in Latin America. Assmann says: "This theological reflection is impelled by a desire to speak the Word of the Lord to all people from a position of solidarity (Ibid. p. 6). In Assmann's view, Liberation Theology is an attempt to bring the Word of God to the world. This proclamation would be carried out from the standpoint of taking sides with the poor and oppressed of this world. Assmann is careful to point out that the type of Christian experience determines the form that theology takes at different moments in history. Nevertheless, as he describes it, theology is a task for all times (Ibid.).
Juan Luis Segundo sees Liberation Theology as "the claim to view theology from the standpoint which the Christian fonts point up as the only authentic and privileged standpoint for arriving at a full and complete understanding of God's revelation in Jesus Christ (Juan Luis Segundo, Liberation of Theology. Maryknoll: Orbis Books, 1976, p. 8)." Segundo underscores the seriousness of Liberation Theology by posing a test case. He challenges us to posit a confrontation between theology and the task of choosing between a capitalist society and a socialist society. Segundo calls our attention to the need for theology to be validated by the choice which is made for the development of society.
As previously pointed out, Liberation Theology is not monolithic by any stretch of the imagination. There are differences as to motifs and prisms through which different theologians engage in social analysis. The one thing that most, if not all Liberation theologians have in common, is that they believe that biblical interpretation and theological reflection have oppression and suffering as their starting points. While historically speaking, the Scriptures and the traditions have been seen as sources which shed light on the present situation, Liberation Theology does just the opposite, i.e. it uses the present situation to shed light on the Scriptures and the traditions.
While that approach carries the risk of eisegesis (reading into the text), it also carries the advantage of making the text and the tradition come alive. It allows for there to be interaction between the text and the traditions on the one hand, and the current situation as a continuous event on the other hand.
Lecture # 2 will focus on the historical development of Liberation Theology in Latin America, and the major assumptions and presuppositions on the part of Liberation theologians.
In the Name of the Father, and of the Son, and of the Holy Spirit. Amen.
Dr. Juan A. Carmona
Lecture #1
In order for us to begin to tackle the field of Liberation Theology, we first need to define what it is and what are the major assumptions and presuppositions. I will begin by saying that Liberation Theology is not merely another school of theological thought, nor merely a mindset. I goes much further than that, and subsequently, is something that will never be irrelevant nor "out of style."
In a very general sense, Liberation Theology begins with the doctrines of Creation, the Fall and Redemption. Liberation Theology takes seriously the divine initiative in creation and redemption. It affirms God as the Creator of all things, and the Liberator of humankind from the consequences of the Fall, i.e. slavery to sin, both individual and systemic.
In the same vein, Liberation Theology focuses on God's act of the liberation from the physical slavery of the Hebrew people in Egypt. Yahweh God speaks to Moses and says to him, "I have heard the cry of my people." God identifies with the affliction, misery, and suffering of the Hebrews. God calls Moses and uses him to initiate the process of dismantling the structures of slavery, and leading the people out of what at one time was the house of abundance, and then became the house of bondage.
The failure to acknowledge and recognize the biblical roots of Liberation Theology will result in a gross misunderstanding as to what it is, and cause many to demonize and even distort not only its contents, but also its thrust. In addition, if one fails to recognize the biblical roots of Liberation Theology, then the tendency will be to either think of it as one school of theological thought among others, and also to equate it with secular ideologies and movements such as Marxism and political and social revolution. It will also result in placing Liberation Theology within the framework of extreme humanism, which tends to "write off" the divine initiative and overemphasize human ability and achievement.
The task of defining Liberation Theology is a difficult and complex one. There is no one "theology of liberation." Rosino Gibellini says that Liberation Theology is a "variegated affair, both in its motifs and in the personalities involved (Rosino Gibellini, ed. Frontiers of Theology in Latin America. Maryknoll: Obris Books, 1979, p. x)." One will find diversity of thinking and methodology in Liberation Theology. It is not one particular way of thinking. There is as much diversity in Liberation Theology as there is in European and other theologies. Nevertheless, there is an underlying unity in Liberation Theology's trend of thinking.
Gustavo Gutierrez, the person known for coining the term "theology of liberation," tells us that the theology of liberation offers us not so much a new theme for theological reflection, but rather as a new way to do theology. Theology as critical reflection on historical praxis is a liberating theology, a theology of the liberating transformation of humankind-gathered into ecclesia, and which openly confesses Christ. This is a theology which does not stop with reflecting on the world, but rather, seeks to be part of the process through which the world is transformed. It is a theology which is open in the protest against trampled human dignity, in the struggle against the plunder of the vast majority of people, in liberating love, and in the building of a new, just, and fraternal society-to the gift of the Reign of God (Gustavo Gutierrrez, A Theology of Liberation. Maryknoll: Orbis Books, 1973, p. x)."
Here Gutierrez makes a direct link between theology as reflection and the historical process of transformation. Liberation Theology, according to Gutierrez, would be the application of a discourse about God to the world of concrete historical occurrences. As critical reflection, Liberation Theology leads to self-reflection and to a critique of the Church and society. Liberation Theology, is then, a critical way of looking at the world, and a call for change in the structures of the Church and of the world.
Hugo Assmann says that "Theology is an understanding of the faith, and a re-reading of the Word as it is lived in the Christian community. More than anything, it has to do with the communication of faith and the proclamation of the good news, which is that the Creator loves all people. To evangelize is to witness to that love; to say that is has been revealed to us and was made flesh in Christ (Hugo Assmann, Practical Theology of Liberation. London: Search Press, 1975, p. 5). I would rephrase Assmann's statement by saying that Liberation Theology is an understanding of the faith and a re-reading of the Word as it is live, especially in Latin America. Subsequently, one would seek to determine how the faith is to be understood, and how the Word is to be lived in Latin America. That, in essence, would be the task of Liberation Theology.
We may ask as to why this type of theological reflection takes place in Latin America. Assmann says: "This theological reflection is impelled by a desire to speak the Word of the Lord to all people from a position of solidarity (Ibid. p. 6). In Assmann's view, Liberation Theology is an attempt to bring the Word of God to the world. This proclamation would be carried out from the standpoint of taking sides with the poor and oppressed of this world. Assmann is careful to point out that the type of Christian experience determines the form that theology takes at different moments in history. Nevertheless, as he describes it, theology is a task for all times (Ibid.).
Juan Luis Segundo sees Liberation Theology as "the claim to view theology from the standpoint which the Christian fonts point up as the only authentic and privileged standpoint for arriving at a full and complete understanding of God's revelation in Jesus Christ (Juan Luis Segundo, Liberation of Theology. Maryknoll: Orbis Books, 1976, p. 8)." Segundo underscores the seriousness of Liberation Theology by posing a test case. He challenges us to posit a confrontation between theology and the task of choosing between a capitalist society and a socialist society. Segundo calls our attention to the need for theology to be validated by the choice which is made for the development of society.
As previously pointed out, Liberation Theology is not monolithic by any stretch of the imagination. There are differences as to motifs and prisms through which different theologians engage in social analysis. The one thing that most, if not all Liberation theologians have in common, is that they believe that biblical interpretation and theological reflection have oppression and suffering as their starting points. While historically speaking, the Scriptures and the traditions have been seen as sources which shed light on the present situation, Liberation Theology does just the opposite, i.e. it uses the present situation to shed light on the Scriptures and the traditions.
While that approach carries the risk of eisegesis (reading into the text), it also carries the advantage of making the text and the tradition come alive. It allows for there to be interaction between the text and the traditions on the one hand, and the current situation as a continuous event on the other hand.
Lecture # 2 will focus on the historical development of Liberation Theology in Latin America, and the major assumptions and presuppositions on the part of Liberation theologians.
In the Name of the Father, and of the Son, and of the Holy Spirit. Amen.
Dr. Juan A. Carmona
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