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
No comments:
Post a Comment