On Liberation Theology 1 in 4

 LiberationTheology:  In the 1950s the idea of liberation came to colonial Africa and spread throughout the Third World.  Once the idea of liberation was expressed, its essential rightness could not be ignored and the will to maintain possession of the colonies collapsed.  If this had been uniformly true, then of course there would not be such a thing as a theology of liberation.  Liberation theology has arisen, because liberation has not come about universally: the struggle continues, and insofar as it is a just struggle, some Christians have stated its biblical basis and the basis of their own support for the movement. In the African context the meaning of liberation was uncomplicated.  The demand was to be free from colonial rule.  Liberation was achieved by decolonization, whether by armed struggle or by non-violent protest or by negotiation.  However, liberation movements in other parts of the world have been involved in more complicated situations: theological reflection on these has also been more complex.

Latin American Liberation Context:           Twentieth century gave rise to a very important theological formulation: Latin American Liberation Theology, also known as ‘theology of liberation,’ or simply ‘liberation theology.’  It was developed primarily among the Roman Catholic theologians and clergy, but over the years it has influenced the Christendom in a very tangible manner. It seeks to view all of theology and church practice through a contextual lens- that is, through ‘the eyes of the poor’ in Latin America; thus, it is a theology which both critical and reality-based.  Bohache writes, “Because the theology of liberation is a Christian theology, it is thoroughly Christological.”  The three major themes of Liberation theology are: preferential option for the poor; the political situation as ‘sin’ ; and centrality of the reign of God. The term ‘liberation theology’ originated in Latin America, and was clearly influenced by the liberation movements in that part of the world.  Latin American theologies of liberation developed in the context of South American poverty and unjust distribution of wealth.  It fermented in the bitter experience of the people.  The liberation theologians began with the issue of social class and attempted to draw good news of liberation from the gospel message, and exercised with a preferential option for the poor.  Latin American theologies of liberation are theologies developed in the situations of Latin American society of poverty and exploitation.

Paradigm shifts:       The theology of liberation presupposes the liberation of theology.  Until theology ceases to identify with the values, interests and goals of those who benefit from structural injustice, then theology can have nothing to contribute to the liberation movement. But a theology which has itself been liberated can contribute at each stage, that of international relations.  In the developed countries theology still legitimizes an unjust world order.  For this reason theologians from Latin America have toured the developed world to attempt to begin in the North the process of conscientization.  They believe that until there ischangewithin the North, no change can be effected in world relations.

            Theologians in Latin America have now embarked on the revision of all Christian doctrine from the perspective of liberation.  Liberation is a constant theme of both OT and NT, but it has become ‘spiritualized’ as if it referred only to some private, referred only to some private, inner life of man.  But there are more prophetic dimensions which are to be restored.

            Not surprisingly, liberation theologies have arisen in other parts of the world.  The contexts are always different, and consequently so are the theologies.  Asian theologies of liberation have meditated long on the experience there of persecution.  In South Africa the liberation theology is concerned with internal colonialism.  But wherever people are prevented from living their own lives Christians are reflecting on liberation.  Thus there is black theology of liberation in the USA and there is also the theology of women’s liberation.  These  experiences contribute to the liberation of theology in the recognition of the part that religion has played in the domination of race and of sex.