Liberation Theology - Essay Example

__________ ID: ______ ID: _______ Liberation Theology The dilemma remains the same as it was five hundred years, since thechurch's arrival in Latin America, poverty and social injustice are as much a part of Latin American reality as they have ever been. Liberation Theology despite of applying between church and state in the colonial period is still revealed in the number of priests appointed to political positions. If we look back in history, we see that the theology was welcomed due to the threat of revolution and was to be done to strengthen the church's pastoral presence in Latin America in order to eradicate differences on the basis of classes. In response to this, John XXIII called for missionaries from North America and Europe to work in Latin America. Many European priests heeded his call and went to work alongside their Latin American colleagues. "In time, the arrival of priests who were accustomed to the economic and political situation in developed countries contributed significantly to the development of liberation theology". (Tombs, 2002, p. 18) The influx of foreign priests encouraged a sense of renewal in the Latin American church and particularly strengthened those who believed that poverty could and should be prevented. In the many instances where progressive priests faced resistance and persecution, the foreign priests were sometimes at an advantage over local nationals. This is the reason as to why "the Theology of Liberation and other early works of liberation theology focused attention on the urgent need for social justice and suggested a more open attitude towards socialism and Marxist analysis". (Tombs, 2002, p. 137) "Many poor families had lost their land and were forced to move to urban areas or remain in desperate conditions in rural areas, facing social exclusion". (Ribeiro, 1999, p. 304) Despite Liberation Theology, the main reason for confronting to the poor people of the society is that we have kept the basic principles of liberation theology aside, and are unable to recognize the true face of capitalism. The Gospel messages have been out of touch from our lives. We can again start developing those liberation rules in our lives, which we have put aside. Those rules will make us start once again act according to true theologians of liberation. For this purpose we must start reading the bible in order to make it clear the social injustice confronted by the poor. We must percept the real image of socio analytical capitalistic system, which always dominated the poor in the context of human rights. The perception of social reality must be seen and implemented in the light of Bible quotations. Before a plan for a social program is being floated, the question to consider is, "Will this, or will this not, improve the situation of the poor" If it will, it should be supported, since it will bring about a consequent broadening of the degree of social justice in society. If it will not, it should be opposed, as it will simply entrench the non-poor with greater power than ever. "The opposite of a preferential option for the poor would be a preferential option for the rich, assuming that if the rich get more and more money and goods, some of the gains will 'trickle down' to the poor. This is a convenient theory for the well-to-do, but it is a dubious bit of economics, since those with wealth are exceedingly loath to share it with others, and the result of a preferential option for the rich is almost always that the rich get richer while the poor get poorer". (Brown, 1993, p. 32) There must be an equal distribution of wealth according to the principles of Liberation Theology. To feel the societal injustice, one must not find it hard how a verse in the scripture rings a responsive cord in the lives and hearts of the two thirds of the human family who go to bed hungry every night, or the parents who fear that their child will be one of the fifteen thousand children who die every day from starvation or malnutrition. "If we were truly hungry, we would have greater sympathy for those who are, and realize that any God of love worthy of the name is as concerned about the state of their stomachs as about the state of their souls". (Brown, 1993, p. 33) A simple but effective plan to the problem practicing the principles of Liberation theology recognizes a need for liberation from any kind of oppression - political, economic, social, sexual, racial, and religious. "The poor tend to be politically weak because their continual struggle for survival is not conducive to sustained organization and mobilization. A theological praxis of liberation today needs to be conscious of these limitations". (Bedford, 1999, p. 996). It also states that the theology must grow out of the basic Christian communities and should not be imposed from above, that is, from the infallible source book or from the magisterial of an infallible Church. First we have to explore the theological meaning of true humanity by understanding what Bible says about the rights of the poor. This can only be achieved by considering ourselves at the grass root level of poverty and placing us in their position. We have to feel the sufferings of the poor by the hands of capitalism and analyze the ratio of social justice towards them. We have to identify the unjust social order and try to eradicate the perception of classes among society. Besides, we can develop some methods for making the poor literate enough to make their living better. The main objective behind literacy program would be to raise their consciousness. On the religious side, in order to grow spiritually we must regularly attend church teachings as all the problems arise from the conditions of abject poverty. If in our class, everyone start teaching just one person, with honesty, hard work and motivation, there is no way that we cannot eradicate poverty and social differentiation from this society. Annotated Bibliography Bedford E. Nancy, 1999. "Whatever Happened to Liberation Theology". Magazine Title: The Christian Century. Volume: 116. Issue: 28. Publication Date: October 20, 1999. COPYRIGHT 1999 The Christian Century Foundation It helped me a lot in understanding the then situations of Latin America which Bedford has discussed with respect to sufferings, poverty, exclusion and premature death and has discussed the conception of Liberation Theology. She has also raised some sensitive issues and factors leading towards those reasons that depict no option for the poor other than to accept injustice. Bell M. Daniel, 2001. "Liberation Theology after the End of History: The Refusal to Cease Suffering": Routledge. Place of Publication: London. Bell have compared in his book capitalism with Christianity The way Bell has discussed the scenarios, makes it clear as to how capitalism is related with Marxism theory. He has also indulged Foucault in his analysis and has tried to develop an alternative vision of Christianity, which is built upon the perceptions of the liberationists. Brown McAfee Robert, 1993. "Liberation Theology: An Introductory Guide": Westminster/John Knox Press. Place of Publication: Louisville, KY. From this book I have learned a new way of encountering God as Brown has highlighted a unique manner of being the church. He has talked about what Hebrew prophets and Jesus emphasized and occasional later brave men and women had preached and lived and died for. His book focuses on the religious aspects. Ribeiro Oliveira De Claudio, 1999. "Has Liberation Theology Died" in The Ecumenical Review. Volume: 51. Issue: 3. World Council of Churches; COPYRIGHT 2002 In this article Ribeiro has focused upon those aspects that has emerged as an outcome to the gradual eradication of liberation theology. Besides discussing the causes he has also emphasized upon the fact the Biblical teachings and theological thoughts must coincide with social reality. He has given a good start to the critical characteristics of socialist system and neo-liberalism. Tombs David, 2002. "Latin American Liberation Theology": Brill. Place of Publication: Boston. Tombs has discussed about the Latin American societies of the past, how they moved from a period in which they had been largely static for centuries, how the Latin American church after poorly positioned to respond initiated a new role for itself in society and organized itself more effectively in order to develop its social teaching. Read More