Liberation Theology: A Debate
At the very outset, we must all be convinced that the Church adversely criticizes liberation theology only in so far — and, I repeat, only in so far — as liberation theology 1) deviates from the authentic social teaching of the Magisterium, and 2) makes use of ideas and solutions borrowed from atheistic communism. The Church is not — and the Church cannot be — opposed to the true liberation of the poor, but she categorically condemns any liberation of the poor that sins against true human dignity and freedom. We can save ourselves time and effort here, by merely pointing to recent events in Romania. Those, who there for some four decades were allegedly liberating the people, mortally mowed down tens of thousands of these same people, and simply for their rebelling against the type of liberation that has long been foisted upon them. As this shameful massacre was being carried out, the leaders themselves were trying to flee the country with billions that they systematically filched from the very ones whom they were 'protecting' from poverty, oppression and injustice!
Once again, let us read what the Boff brothers say about liberation theology's deviation from the authentic teaching of the Church's Magisterium: "To the extent that the social teaching of the Magisterium provides broad guidelines for Christian social activity, liberation theology tries to integrate these guidelines into its own synthesis, as well as to clarify them in a creative manner for the specific context of the Third World." (In other words, liberation theologians openly admit that they use instructions by the Magisterium on certain aspects of their theology, only in so far as these instructions harmonize with their own set purposes!)
And once again, let us read the Holy See's reaction to this deviation: "Liberation is first and foremost liberation from the radical slavery of sin. Its end and its goal is the freedom of the children of God. As a logical consequence, liberation calls for freedom from many different kinds of slavery in the cultural, economic, social and political spheres, all of which derive ultimately from sin; and all of which so often prevent people from living in a manner befitting their dignity . . . In revealing to them their vocation as children of God, the Gospel has elicited in the hearts of human beings a demand and a positive will for a peaceful and just fraternal life, in which everyone will find respect and the conditions for spiritual as well as material development . . . This yearning for justice and for the effective recognition of the dignity of every human being needs to be clarified and guided. For there are many political and social movements, which present themselves as authentic spokesmen for the aspirations of the poor, and which claim to be able by recourse to violent means to bring about the radical changes which will put an end to the oppression and misery of people . . . So the aspiration for justice often finds itself the captive of ideologies which hide or prevent the true meaning of justice, and which propose to people, struggling for their freedom, goals which are contrary to the true purpose of human life. Such ideologies propose ways of action which imply the systematic recourse to violence, contrary to any ethic which is respectful of persons."
Once again, let us read what the Boff brothers say about liberation theology's leaning towards the teachings of Marx: "When dealing with the poor and the oppressed and seeking their liberation, how do we avoid coming into contact with Marxist groups? . . . Placing themselves firmly on the side of the poor, liberation theologians ask Marx: 'What can you tell us about the situation of poverty and the ways of overcoming it?' . . . Therefore, liberation theology uses Marxism as an instrument . . . And liberation theology feels no obligation to account to social scientists for any use it makes — correct or otherwise — of Marxist terminology and ideas . . . Liberation theology freely borrows from Marxism . . ."
And once again, let us read the Holy See's reaction to this leaning: "It is difficult, and perhaps impossible, to purify these borrowed concepts of an ideological inspiration which is incompatible with Christian faith and with the ethical requirements that flow from it. It is the precise purpose of the Holy See to draw the attentions of pastors, theologians and all the faithful to the deviations and risks of deviation, damaging to the Faith and to Christian living, that are brought about by certain forms of liberation theology which use, in an insufficiently critical manner, concepts borrowed from various currents of Marxist thought."
The position of the Magisterium is quite clear: "It is only when we begin with the task of evangelization in its entirety that the authentic requirements of human progress and liberation are appreciated. This liberation has as its indispensable pillars: the truth about Jesus the Saviour, the truth about His Church, and the truth about the human being. An effective defense of justice needs to be based on the truth of the human being, created in the image of God and called to divine sonship . . . That is why the fight for the rights of the human being, which the Church never ceases to re-affirm, constitutes the authentic fight for justice. The truth of the human being requires that this battle be fought in ways that are consistent with human dignity. That is why the systematic and deliberate recourse to blind violence, no matter from which side it comes, must be condemned. To put one's trust in violent means in the hope of restoring more justice is to become the victim of a fatal illusion. Violence always begets violence and degrades the human being. It mocks human dignity in the person of the victims, and it debases that same dignity in those who practice it."
Cannot we hear those countries applaud that so belatedly are only now on their way to being truly liberated?
The mission of the Church, that is, the reason for which Jesus Christ instituted the Church on earth, Pope John Paul II reminded the bishops of Brazil, is to preach the Good News of salvation for and to the entire human race. This explains why it is part of the Church's mission to concern herself with the problems that concern human beings from birth to death, and which, of course, include those that are social and socio-political in nature. As such, however, it is not the role of the Church to propose technical solutions to temporal problems. Rather it is her role to illumine with the light of faith all searching for solutions to problems, so that these solutions always be in perfect harmony with the constant teaching of her own Magisterium. Ever faithful to this mandate, therefore, the Church has never hesitated to defend audaciously everything included in the just and noble cause of human rights. Neither does she hesitate to give support to brave reforms towards a better distribution of the goods of this world, including land, as well as towards promoting proper education, health care, housing, and all other causes consonant with decent human living.
The Pope went on to tell the Brazilian bishops: "You yourselves are well aware that you cannot abdicate your specific episcopal mission, so as to take on temporal tasks, but I know that you expect me to reiterate for you what I reiterated for you during your ad limina visits, namely, that you must make it a priority of yours always zealously to work for the proper formation of lay people, the builders of the pluralistic society of tomorrow. The formation of these young people must always be realized with an eye towards their active presence in all temporal roles. And this has always to mean allowing them to acquire real competence and capacity in the fields of activity that are proper to them. Above all, it means educating them in the Faith and in the knowledge of the Church's teaching relative to the fields of activity they assume. For it is in this context, a context of human and ecclesial activity with all its challenges, that you are called as pastors in the Brazil of today."
Neither did the Holy Father mince words when he told the bishops: "God our Father and Jesus our Lord expect — the Church of Brazil with its priests, religious and lay people expect — and, to a certain degree, all the people of Brazil expect — that all their bishops be convinced and convincing proclaimers of the Word of God, educators in the Faith, servants and teachers of revealed Truth, especially the truth about Jesus Christ, the truth about His Church, and the truth about humanity." Referring to recent Instructions issued by the Holy See on certain aspects of liberation theology — which instructions he re-affirmed were sent from the Congregation for the Doctrine of the Faith with his own explicit approval — he stoutly maintained that they bear an undeniable relevance for today's Brazil and its socio-political problems. A just response to these same instructions will inspire an effective praxis in favour of social justice and equality, in favour of safeguarding human rights, and in favour of building a human society based on fraternity and accord in truth and charity. Furthermore, if these instructions are faithfully followed, the Brazilian bishops can be an inspiration for the whole Nation, for the Latin American quasi-Continent, and for all other regions of the world faced with similar challenges. The Pope fervently prayed that God will give the Brazilian bishops the help they need to keep constant vigil, so that a correct and necessary liberation theology be developed in Brazil and Latin America. Such a correct and necessary liberation theology must be developed in a way that is homogeneous, and not heterogeneous, to the theology of all times; that is in complete fidelity to the Church's doctrine; that is truly attentive to a preference for the poor that is neither excluding nor exclusive.
© St. Bernard Charities, Inc.
This item 7760 digitally provided courtesy of CatholicCulture.org
