By By (author) Paul E. Sigmund
Liberation theology originated in Catholic Latin the US on the finish of the Nineteen Sixties in accordance with universal stipulations of poverty and oppression. Its simple guideline was once that it's the basic accountability of the church to hunt to advertise social and monetary justice. when you consider that that point it has grown in impact, spreading to different components of the 3rd global, in addition to sour controversy approximately its ties to Marxist ideology and violent revolution. Drawing on either English and Spanish assets, this severe examine examines the heritage, technique, and doctrines of liberation theology. Sigmund considers the movement's origins in political conditions in Latin the United States and offers case experiences of its function in such occasions because the revolution and counter-revolution in Chile, and within the innovative hobbies in El Salvador and Nicaragua. reading the idea of significant liberation theologians, in addition to the severe responses of the Vatican, Sigmund exhibits that liberation theology is a fancy phenomenon, comprising numerous varieties and levels of radicalism. He discerns a normal development clear of the Marxist rhetoric that has usually characterised the stream long ago and in the direction of the type of grassroots populist reform typified through the elemental Christian groups circulate.
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Extra resources for Liberation Theology at the Crossroads: Democracy or Revolution?
How is this to be achieved? In his next chapter Gutierrez suggests that theology should make use of "advances in technological and scientific knowledge," and analyzes the development of ideas of human liberation in Hegel, Marx, and Freud, concluding that their ideas have received specific embodiment in the contemporary "aspiration to liberation" in places as diverse as Vietnam, Brazil, New York, and Prague—the last a reference to the Prague spring of 1968, which experimented with a "socialism with a human face," only to be crushed by direct Soviet intervention in August of that year.
A real evil should not be fought against at the cost of greater misery. [par. 31]10 Yet after his negative comments (for example, "The world is sick," par. " By the time of the 1968 Medellin meeting, therefore, the issue of the moral validity of the present economic and political system in Latin America was squarely before the church. Marxist criticisms of capitalism and the "dependence" of which the pope spoke were being analyzed by social scientists in Latin America. Latin Americans were growing impatient with the meager results of the "development" that had been promised as a solution to Latin America's problems by the Alliance for Progress.
Both Marxist socialism and capitalism, said the bishops, are materialist in orientation and manipulate the many for the benefit of the few. As for those who see Marxism as a "scientific" approach to history, sociology, and economics, the bishops recalled that history has demonstrated as false many of the laws that Marx held to be scientific, necessary, and inevitable. 1 42 LIBERATION THEOLOGY Besides their general statement on the issue of the participation of Christians in the Allende government, the bishops also issued a specific reply to the Eighty discussing a question that was to become increasingly important in Latin America in later years—the role of the priest in politics.