Liberation theology

Introduction

Liberation theology, a term first used in 1973 by Gustavo Gutierrez, a Peruvian Roman Catholic priest, is a school of thought which holds that the Gospel of Christ demands the Church concentrate its efforts on liberating the people of the world from poverty and oppression. The liberation-theology movement was partly inspired by the Second Vatican Council and the 1967 Papal encyclical Populorum Progressio.

Strictly speaking, liberation theology should be understood as a family of theologies - including the Latin American, Black, and feminist varieties. All three respond to some form of oppression: Latin American liberation theologians say their poverty-stricken people have been oppressed and exploited by rich, capitalist nations. Black liberation theologians argue that their people have suffered oppression at the hands of racist whites. Feminist liberation theologians lay heavy emphasis upon the status and liberation of women in a male-dominated society. This organising idea deals exclusively with Latin American liberation theology.

Latin american liberation theology

With a few notable exceptions, Latin American liberation theology has been a movement identified with the Catholic Church and Lutheran Church. Some of the theological roots of Latin American liberation theology can be traced directly to the writings of certain European theologians. Three of the more notable of these are Jurgen Moltmann, Johannes Baptist Metz and Dietrich Bonhoeffer.

Jurgen Moltmann has suggested that the coming kingdom gives the Church a society-transforming vision of reality as opposed to a merely private vision of personal salvation. Johannes Baptist Metz has emphasised that there is a political dimension to faith and that the church must be an institution of social criticism. Dietrich Bonhoeffer has issued a call to redefine religion in a secular context. His theology emphasises human responsibility toward others and stresses the value of seeing the world with "the view from below" - the perspective of the poor and oppressed.

Gustavo Gutierrez, author of A Theology of Liberation, provides us with a representative methodology. Like other liberationists, Gutierrez rejects the idea that theology is a systematic collection of timeless and culture-transcending truths that remains static for all generations. Rather, theology is in flux; it is a dynamic and ongoing exercise involving contemporary insights into knowledge, humanity, and history.

Gutierrez emphasises that theology is not just to be learned, it is to be done. In his thinking, "praxis" is the starting point for theology. Praxis (from the Greek prasso: "to work") involves revolutionary action on behalf of the poor and oppressed - and out of this, theological perceptions will continually emerge. The theologian must therefore be immersed in the struggle for transforming society and proclaim his message from that point. In the theological process, then, praxis must always be the first stage; theology is the second stage. Theologians are not to be mere theoreticians, but practitioners who participate in the ongoing struggle to liberate the oppressed.

Vatican reactions to liberation theology

Since the emergence of liberation theology and its rapid growth via ecclesial base communities, divisive rifts have taken place between Vatican leadership and Roman Catholic theologians in Latin America. Over the past few decades, however, the Vatican has become progressively open to the concept of liberation.

For example, the Second Vatican Council held in Rome from 1962 to 1965 decried the wide disparity between the rich and poor nations of the world. Church leaders therefore proclaimed a "preferential option for the poor." Three years later, the Medellin Conference of Latin American Bishops (1968) denounced the extreme inequality among social classes as well as the unjust use of power and exploitation.

Pope John Paul II devoted himself to establishing a balanced policy on political activism for Roman Catholic clergy. He staunchly advocated social justice but also consistently warned the clergy about becoming too involved in secular affairs and about the dangers of Marxism.

The Sacred Congregation for the Doctrine of the Faith issued two important statements on liberation theology. The Instruction on Certain Aspects of the "Theology of Liberation" (1984) warned that it is impossible to invoke Marxist principles and terminology without ultimately embracing Marxist methods and goals. Marxism should therefore be avoided altogether.

Two years later, the Instruction on Christian Freedom and Liberation (1986) affirmed the legitimacy of the oppressed taking action "through morally licit means, in order to secure structures and institutions in which their rights will be truly respected." However, "while the church seeks the political, social and economic liberation of the downtrodden, its primary goal is the spiritual one of liberation from evil." The statement accepted armed struggle "as a last resort to put an end to an obvious and prolonged tyranny that is gravely damaging the common good."

See Vatican reaction to Liberation Theology.

See also Pope Francis’ position on Liberation Theology.