Liberation
Theology 2
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This is more a movement that attempts to unite theology and
sociopolitical concerns than a new school of theological theory. It is more
accurate to speak of liberation theology in the plural, for these theologies of
liberation find contemporary expression among blacks, feminists, Asians,
Hispanic Americans, and Native Americans. The most significant and articulate
expression to date has taken place in Latin America. Theological themes have
been developed in the Latin American contexts that have served as models for
other theologies of liberation.
There are at least four major factors that have played a
significant role in the formulation of Latin American liberation theology.
First, it is a post-Enlightenment theological movement. The leading proponents,
such as Gustavo Gutierrez, Juan Segundo, Jose Miranda, are responsive to the
epistemological and social perspectives of Kant, Hegel, and Marx. Second,
liberation theology has been greatly influenced by European political theology
finding in J. B. Metz and Jurgen Moltmann and Harvey Cox perspectives, which
have criticized the non-historical and individualistic nature of existential
theology.
Third, it is for the most part a Roman Catholic theological
movement. With notable exceptions such as Jose Miguez-Bonino (Methodist) and
Rubem Alves (Presbyterian) liberation theology has been identified with the
Roman Catholic Church. After Vatican II (1965) and the conference of the Latin
American episcopate (Celam II) in Medellin, Colombia (1968), a significant
number of Latin American leaders within the Roman Catholic Church turned to
liberation theology as the theological voice for the Latin American church. The
dominating role of the Roman Catholic Church in Latin America has made it a
significant vehicle for liberation theology throughout the South American
continent.
Fourth, it is a theological movement specifically and
uniquely situated in the Latin American context. Liberation theologians contend
that colonialism, imperialism, and multinational corporations have victimized
their continent. Economic "developmentalism" has placed so called
underdeveloped Third World nations in a situation of dependence, resulting in
the local economies of Latin America being controlled by decisions made in New
York, Houston, or London. In order to perpetuate this economic exploitation,
liberationists argue, the powerful capitalist countries, especially the United
States, give military and economic support to secure certain political regimes
supportive of the economic status quo.
These four factors combine to bring about a distinctive
theological method and interpretation.
Theological
Method
Gustavo Gutierrez defines theology as "critical
reflection on historical praxis." Doing theology requires the theologian
to be immersed in his or her own intellectual and sociopolitical history.
Theology is not a system of timeless truths, engaging the theologian in the
repetitious process of systematization and apologetic argumentation. Theology is
a dynamic, ongoing exercise involving contemporary insights into knowledge
(epistemology), man (anthropology), and history (social analysis).
"Praxis" means more than the application of theological truth to a
given situation. It means the discovery and the formation of theological truth
out of a given historical situation through personal participation in the Latin
American class struggle for a new socialist society.
Liberation theology accepts the two-pronged "challenge
of the Enlightenment" (Juan Sobrino). These two critical elements shape
liberation theology's biblical hermeneutic. The first challenge comes through
the philosophical perspective begun by Immanuel Kant, which argued for the
autonomy of human reason. Theology is no longer worked out in response to God's
self-disclosure through the divine-human authorship of the Bible. This
revelation from "outside" is replaced by the revelation of God found
in the matrix of human interaction with history. The second challenge comes
through the political perspective founded by Karl Marx, which argues that man's
wholeness can be realized only through overcoming the alienating political and
economic structures of society. The role of Marxism in liberation theology must
be honestly understood. Some critics have implied that liberation theology and
Marxism are indistinguishable, but this is not completely accurate.
Liberation theologians agree with Marx's famous statement:
"Hitherto philosophers have explained the world; our task is to change
it." They argue that theologians are not meant to be theoreticians but
practitioners engaged in the struggle to bring about society's transformation.
In order to do this liberation theology employs a Marxist-style class analysis,
which divides the culture between oppressors and oppressed. This conflictual
sociological analysis is meant to identify the injustices and exploitation
within the historical situation. Marxism and liberation theology condemn
religion for supporting the status quo and legitimating the power of the oppressor.
But unlike Marxism, liberation theology turns to the Christian faith as a means
for bringing about liberation. The radial Catholics claims Marx failed to see
the emotive, symbolic, and sociological force the church could be in the
struggle for justice. Liberation theologians claim that they are not departing
from the ancient Christian tradition when they use Marxist thought as a tool
for social analysis. They do not claim to use Marxism as a philosophical
worldview or a comprehensive plan for political action. Human liberation may
begin with the economic infrastructure, but it does not end there.
The challenge of the Enlightenment is followed by the
challenge of the Latin American situation in formulating liberation theology's
hermeneutics of praxis. The important hermeneutical key emerging out of the
Latin American context is summarized in Hugo Assmann's reference to the
"epistemological privilege of the poor." On a continent where the
majority is both poor and Roman Catholic, liberation theology claims the
struggle is with man's inhumanity to man and not with unbelief. Liberation
theologians have carved out a special place for the poor. "The poor man,
the other, reveals the totally Other to us" (Gutierrez). All communions
with God are predicated on opting for the poor and exploited classes,
identifying with their plight, and sharing their fate. Jesus "secularizes
the means of salvation, making the sacrament of the 'other' a determining
element for entry into the Kingdom of God" (Leonardo Boff). "The poor
are the epiphany of the Kingdom or of the infinite exteriority of God"
(Enrique Dussel). Liberation theology holds that in the death of the peasant or
the native Indian we are confronted with "the monstrous power of the
negative" (Hegel). We are forced to understand God from within history
mediated through the lives of oppressed human beings. God is not recognized
analogically in creation's beauty and power, but dialectically in the
creature's suffering and despair. Sorrow "triggers the process of cognition,"
enabling us to comprehend God and the meaning of his will (Sobrino). Combining
post-Enlightenment critical reflection with an acute awareness of Latin
America's conflict-ridden history results in several important theological
perspectives.
Theological
Interpretation
Liberation theologians believe that the orthodox doctrine of
God tends to manipulate God in favor of the capitalistic social structure. They
claim that orthodoxy has been dependent upon ancient Greek notions of God that
perceived God as a static being who is distant and remote from human history.
These distorted notions of God's transcendence and majesty have resulted in a
theology, which thinks of God as "up there" or "out there."
Consequently the majority of Latin Americans have become passive in the face of
injustice and superstitious in their religiosity. Liberation theology responds
by stressing the incomprehensible mysteriousness of the reality of God. God
cannot be summarized in objectifying language or known through a list of
doctrines. God is found in the course of human history. God is not a perfect,
immutable entity, "squatting outside the world." He stands before us
on the frontier of the historical future (Assmann). God is the driving force of
history causing the Christian to experience transcendence as a "permanent
cultural revolution" (Gutierrez). Suffering and pain become the motivating
force for knowing God. The God of the future is the crucified God who submerges
himself in a world of misery. God is found on the crosses of the oppressed
rather than in beauty, power, or wisdom.
The biblical notion of salvation is equated with the process
of liberation from oppression and injustice. Sin is defined in terms of man's
inhumanity to man. Liberation theology for all practical purposes equates
loving your neighbor with loving God. The two are not only inseparable but also
virtually indistinguishable. God is found in our neighbor and salvation is
identified with the history of "man becoming." The history of salvation
becomes the salvation of history embracing the entire process of humanization.
Biblical history is important insofar as it models and illustrates this quest
for justice and human dignity. Israel's liberation from Egypt in the Exodus and
Jesus' life and death stand out as the prototypes for the contemporary human
struggle for liberation. These biblical events signify the spiritual
significance of secular struggle for liberation.
The church and the world can no longer be segregated. The
church must allow itself to be inhabited and evangelized by the world. "A
theology of the Church in the world should be complemented by a theology of the
world in the Church" (Gutierrez). Joining in solidarity with the oppressed
against the oppressors is an act of "conversion," and "evangelization"
is announcing God's participation in the human struggle for justice.
The importance of Jesus for liberation theology lies in his
exemplary struggle for the poor and the outcast. His teaching and action on
behalf of the kingdom of God demonstrate the love of God in a historical
situation that bears striking similarity to the Latin American context. The
meaning of the incarnation is reinterpreted. Jesus is not God in an ontological
or metaphysical sense. Essentialism is replaced with the notion of Jesus'
relational significance. Jesus shows us the way to God; he reveals the way one
becomes the son of God. The meaning of Jesus' incarnation is found in his total
immersion in a historical situation of conflict and oppression. His life
absolutizes the values of the kingdom, unconditional love, universal
forgiveness, and continual reference to the mystery of the Father. But it is
impossible to do exactly what Jesus did simply because his specific teaching
was oriented to a particular historical period. On one level Jesus irreversibly
belongs to the past, but on another level Jesus is the zenith of the
evolutionary process. In Jesus history reaches its goal. However, following
Jesus is not a matter of retracing his path, trying to adhere to his moral and
ethical conduct, as much as it is re-creating his path by becoming open to his
"dangerous memory" which calls our path into question. The uniqueness
of Jesus' cross lies not in the fact that God, at a particular point in space
and time, experienced the suffering intrinsic to man's sinfulness in order to
provide a way of redemption. Jesus' death is not a vicarious offering on behalf
of mankind who deserve God's wrath. Jesus' death is unique because he
historicizes in exemplary fashion the suffering experienced by God in all the
crosses of the oppressed. Liberation theology holds that through Jesus' life
people are brought to the liberating conviction that God does not remain
outside of history indifferent to the present course of evil events but that he
reveals himself through the authentic medium of the poor and oppressed.
Theological
Critique
The strength of liberation theology is in its compassion for
the poor and its conviction that the Christian should not remain passive and
indifferent to their plight. Man's inhumanity to man is sin and deserves the
judgment of God and Christian resistance. Liberation theology is a plea for
costly discipleship and a reminder that following Jesus has practical social
and political consequences.
Liberation theology's weakness stems from an application of
misleading hermeneutical principles and a departure from historic Christian
faith. Liberation theology rightly condemns a tradition that attempts to use
God for its own ends but wrongly denies God's definitive self-disclosure in
biblical revelation. To argue that our conception of God is determined by the
historical situation is to agree with radical secularity in absolutizing the
temporal process, making it difficult to distinguish between theology and
ideology.
Marxism may be a useful tool in identifying the class
struggle that is being waged in many Third World countries, but the question
arises whether the role of Marxism is limited to a tool of analysis or whether
it has become a political solution. Liberation theology rightly exposes the
fact of oppression in society and the fact that there are oppressors and
oppressed, but it is wrong to give this alignment an almost ontological status.
This may be true in Marxism, but the Christian understands sin and alienation
from God as a dilemma confronting both the oppressor and the oppressed.
Liberation theology's emphasis upon the poor gives the impression that the poor
are not only the object of God's concern but the salvific (having the power to redeem) and
revelatory (relating
to revelation) subject. Only the cry of the oppressed is the voice of
God. Everything else is projected as a vain attempt to comprehend God by some
self-serving means. This is a confused and misleading notion. Biblical theology
reveals that God is for the poor, but it does not teach that the poor are the
actual embodiment of God in today's world. Liberation theology threatens to
politicize the gospel to the point that the poor are offered a solution that
could be provided with or without Jesus Christ.
Liberation theology stirs Christians to take seriously the
social and political impact of Jesus' life and death but fails to ground Jesus'
uniqueness in the reality of his deity. It claims he is different from us by
degree, not by kind, and that his cross is the climax of his vicarious
identification with suffering mankind rather than a substitutionary death
offered on our behalf to turn away the wrath of God and triumph over sin,
death, and the devil. A theology of the cross that isolates Jesus' death from
its particular place in God's design and shuns the disclosure of its revealed
meaning is powerless to bring us to God, hence assuring the perpetuity of our
theological abandonment.
Finally while liberation theology
offers both a grounding to the radical Christian and the hope of a strong
alliance with the secular Marxist and/ or humanist it carries with it to much
baggage to be appealing to either the revolutionary secularist or panthesist.
D D Webster
(Elwell Evangelical Dictionary)
Bibliography
C. E. Armerding, ed., Evangelicals and
Liberation; H. Assmann, Theology for a Nomad Church; L. Boff, Jesus Christ
Liberator; J. Miguez-Bonino, Doing Theology in a Revolutionary Situation; R.M.
Brown, Theology in a New Key: Responding to Liberation Themes; I. Ellacuria,
Freedom Made Flesh: The Mission of Christ and His Church; A. Fierro, The
Militant Gospel: A Critical Introduction to Political Theologies; R. Gibellini,
ed., Frontiers of Theology in Latin America; G. Gutierrez, A Theology of
Liberation; J.A. Kirk, Liberation Theology: An Evangelical View from the Third
World; J. P. Miranda, Marx and the Bible.
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