Liberation Theology

General considerations

• Full text of the Vatican's Instruction on Liberation Theology.

The Church has been struggling with the Age of Revolutions since the American Revolution in 1776. The "ancien regime" (French, "old order") against which the political revolutions took place was the age of Christendom, during which time the Church supported the State and the State supported the Church. The "divine right of kings" (and lesser nobility as well) was a popular theological justification for the monarchical and aristocratic institutions that grew up during the early Middle Ages after the collapse of the western part of the Roman Empire (circa fifth century). All of the Revolutions from the American Revolution in 1776 to the Russian Revolution in 1917 were directed against the royalty of Europe whose right to rule was secured by the blessing of the Church.

The Church has taken its time in coping with the modern divorce of church and state. In trying to figure out where to draw the boundaries between good and bad theologies of civil rights, we have to be careful not to abandon deny the reality that God is a just judge, that He calls us to repent of our sins against each other, and that the law of love obliges us to care about those who are suffering injustice. "The aspiration for 'liberation', as the term itself suggests, repeats a theme which is fundamental to the Old and New Testaments. In itself, the expression "theology of liberation" is a thoroughly valid term: it designates a theological reflection centered on the biblical theme of liberation and freedom, and on the urgency of its practical realization."

The fundamental obligation of conscience (synderesis) is that we must do good and avoid evil. We must not call evil good or good evil. Recognizing what our duties are in concrete circumstances requires the virtue of prudence, which helps us to recognize and choose the right good.

Jesuit slogans

"Preferential option for the poor"

It is wrong to reduce justice issues to simplistic thinking.

Those who preach the prosperity gospel tend to teach that the rich are good and the poor are evil. In my view, the book of Job makes it very clear that we should not imagine that God rewards the good with good things and punishes the evil with suffering in this lifetime. On the contrary, some of the rich enjoy wealth and power unjustly and some of the poor suffering want unjustly.

It is equally simplistic to imagine that the rich are universally evil and the poor universally good. If, in fact, it is morally better to be poor than to be rich, then we must not make the poor rich because that will cause them to become evil (!). Some wealthy people are saints; some of the poor are sinners.

"Men for others"

Will-power Christianity. Pelagianism.

"Faith that does justice"

In my view, Jesus did not come to incite or support "class warfare."