by Chris Dickson, F.L.A.
I am appalled by the naivete of our Church being duped into anti-Christian communism. Liberation theology is a threat to free society by its undermining of the Church and its Magisterium through attempting to redefine moral issues (changing the Gospel to support theology opposed to shaping theology as a result of the Gospel.)
Ignorance is not bliss and unless we familiarize ourselves with the dangers, then future generations will demand answers as to why we threw away our freedom in lieu of communism.
To quote Gustavo Gutierrez (the "father" of liberation theology,) "There is no evil in being subversive, struggling against the capitalist system...Liberation leads to reinterpreting the Gospel...As I have witnessed the power of Marxism to provide motivation for a life of service where none existed before, I have come to a new appreciation of this part of my own history. I cannot settle for any story of America that fails to give a central place to this vision."
Again, Roger Garaudy (one of France's foremost Marxist intellectuals) wrote, "Socialism is a traditional stage in the passage from capitalism to communism." Also, "When the established order involves such injustice that millions of men are exploited, oppressed, mutilated, and humiliated by this order, a revolution, even armed revolution, can be less costly and in the long run less 'violent' than this established disorder, which has become pure violence. Of this, incidentally, many Christians are today becoming conscious, including, for example, even priests and bishops in Latin America."
Charles E. Curran, no longer permitted by the Church to teach moral theology at Catholic universities, has stated,"Questions arise in the light of both the importance and the limitations of Scriptures. In the light of the most striking development has been the emergence of dissent within the Roman Catholic theological community from the teachings of the hierarchical magisterium on specific moral issues."
One cannot help but feel an air of approval when local archdiocesan newspapers print articles written by these people. Already we have seen a swing by our priests and educators away from the Church's doctrine of "norma normans non normata"(the Scriptures being the norm above all other norms by which all norms are taken) and are thus shown to question the Scripture's relevance in our daily lives.
Perhaps we need to seek the definition of a couple terms which seem to have taken on good and bad connotations in complete reversal of their intended meanings:
First of all, the term orthodoxy means "right praise," or consistency with the faith of the Church as embodied in Sacred Scripture, the Fathers, official teachings and the liturgy.
Libertaion theology, on the other hand, is defined as a new type of theology which emphasizes the motif of liberation in both Old and New Testaments and which reinterprets all doctrines in terms of that motif. Forms of liberation theology include Latin American, black and feminist.
Jesus "liberated" all of us from the bonds of oppression. Rather than reinterpreting the Gospel, perhaps we would be better served to "live it." This idea may not be popular with some in the Church today, but by returning to the basics of our faith, we will be truly liberated through the instruction of Sacred Scriptures if only we would accept Jesus as the catalyst of our lives.
Ignorance is not bliss and unless we familiarize ourselves with the dangers, then future generations will demand answers as to why we threw away our freedom in lieu of communism.
To quote Gustavo Gutierrez (the "father" of liberation theology,) "There is no evil in being subversive, struggling against the capitalist system...Liberation leads to reinterpreting the Gospel...As I have witnessed the power of Marxism to provide motivation for a life of service where none existed before, I have come to a new appreciation of this part of my own history. I cannot settle for any story of America that fails to give a central place to this vision."
Again, Roger Garaudy (one of France's foremost Marxist intellectuals) wrote, "Socialism is a traditional stage in the passage from capitalism to communism." Also, "When the established order involves such injustice that millions of men are exploited, oppressed, mutilated, and humiliated by this order, a revolution, even armed revolution, can be less costly and in the long run less 'violent' than this established disorder, which has become pure violence. Of this, incidentally, many Christians are today becoming conscious, including, for example, even priests and bishops in Latin America."
Charles E. Curran, no longer permitted by the Church to teach moral theology at Catholic universities, has stated,"Questions arise in the light of both the importance and the limitations of Scriptures. In the light of the most striking development has been the emergence of dissent within the Roman Catholic theological community from the teachings of the hierarchical magisterium on specific moral issues."
One cannot help but feel an air of approval when local archdiocesan newspapers print articles written by these people. Already we have seen a swing by our priests and educators away from the Church's doctrine of "norma normans non normata"(the Scriptures being the norm above all other norms by which all norms are taken) and are thus shown to question the Scripture's relevance in our daily lives.
Perhaps we need to seek the definition of a couple terms which seem to have taken on good and bad connotations in complete reversal of their intended meanings:
First of all, the term orthodoxy means "right praise," or consistency with the faith of the Church as embodied in Sacred Scripture, the Fathers, official teachings and the liturgy.
Libertaion theology, on the other hand, is defined as a new type of theology which emphasizes the motif of liberation in both Old and New Testaments and which reinterprets all doctrines in terms of that motif. Forms of liberation theology include Latin American, black and feminist.
Jesus "liberated" all of us from the bonds of oppression. Rather than reinterpreting the Gospel, perhaps we would be better served to "live it." This idea may not be popular with some in the Church today, but by returning to the basics of our faith, we will be truly liberated through the instruction of Sacred Scriptures if only we would accept Jesus as the catalyst of our lives.
T
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