Liberation Theology and Black liberation theology

I think that the main problems with Liberaation Theology (of any stripe) is that they are essentially divisive and center around propagating class (or racial) warfare. Whether it's Fr Sobrino's "No Salvation without the Poor" or Rev. Wright's specifically black gospel, it is not a universal message, nor is it focused on Christ, but on a particular group.

The true message of liberation that is a consistent theme in the Bible is not that of freedom from worldly oppression (if that were the case the Jews may have recognized Jesus as their savior, from the Romans: which is precisely what the Zealots were looking for), but from spiritual oppression of sin and the devil. (Fear not they that can kill the body, fear instead the one who can kill the body and the soul.)

I think that liberation theology can be redeemed, but only by liberating it from its worldly burdens.

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nightwalker on Catholic Answers

Thanks for your thoughtful reply.

Your last statement predicts a resurrectin to Catholic Liberation Theology. Don't you the think Vatican censure of priests who have undertaken to speak about and write about it will pre-empt that?

Why don't Vatican II liberation theology Catholics seem to see this commonality and join with Reverend Wright about this? Or has Wright just made himself too radioactive on the topic? Isn't this media movement to make Wright appear ultra radical and crazy a tool to quash discussions just like this? This is certainly my fear.

Mollyj, the questions you ask challenge the credibility of all churches, the consciences of all people. As a society, as a culture, as people in God's image and likeness, we must, if we would be true to our religious representations, find the answers to your questions.

To answer your lead question, no. The People are the Church; right conscience will arise from within their ranks; such is the working of the Holy Spirit, and popes and/or "Magisterium" cannot block the happening of Liberation Spirituality.

Cultural, racial prejudice is universal; white Christians have been perhaps the most upfront, as expressed in their colonial effrontery. Colonialism was justified by European Christianity under pretexts of saving indigenous peoples from the devil and themselves for being "less human" than whites, a pretentious justification of slavery and exploitation. The unjust systems of the global colonial culture will be (are being) exposed for their exploitive and unsustainable defects.

Issues of marginalization and discrimination overlap in all cultures, regardles of race; castes and classes exemplify this. This moment in American history affords a unique opportunity for churches, for people, to examine their (our) consciences. Racism in American culture is endemic and pernicious, and the present electoral campaign has caused it to surface.

All people are called in our time to rise above cultural prejudice and to advance causes of equal justice. Black Liberation Theology and Catholic Christian Liberation Theology should seek out their commonalities and differences and come to understandings that facilitate collaboration and cultural healing.

The just cultural structuring of Liberation Ecclesiology can only happen when the rightness of Liberation Theology is authentically discerned. Liberation that is right and just can and should prevail, notwithstanding prejudices of institutions, whether of white Catholic Christian hierarchy or denominational preachers of color.

I find it curious that the white Catholics and racial discrimination seem to be identified with each other in recent voting patterns. This shames me. [BTW, I am of German immigrant descent, my wife is of indigenous Philippine, Spanish, Chinese, etc, ancestry, and our children are cosmic, millennial, even though they were all (6) born in the tumultuous decade of the nineteen sixties.]

It is my sense that the burning cultural issues of the times are WOMEN'S issues, FAMILY issues and RELIGION issues. This election cycle presents the opportunity of dealing with them all, upfront and close. I hope we do; it would be culturally healthful.

I can only reiterate, "SUFFERING IS, what EUCHARIST IS, what LOVE DOES. Suffering, Eucharist and Love are not only emotional/ rational sentiments, they are life's inescapable calling, our hearts' desire and destiny.

IT's taken me a while to respond to this because it's given me a lot to think about. In terms of burning cultural issues--this might not be too cultural but I think economics and distribution of wealth are pretty important too. Divisiveness along some line--prejudice, sexism, racism--are the ways we convince ourselves that it is okay to cheat someone of economic opportuntiy.

Also, I think you have explicated your Suffering is, what Eucharist is what love does idea in greater depth somewhere else. Could you point me to that. One way to look at the crucifixion is to notice that it seems to say that suffering and unfairness can be part of the human experience and we must somehow transcend suffering. Does your idea go to that notion?

Thanks, Sylvester, I appreciate your responses.

Yes, and thank you, Mollyj.
http://ncrcafe.org/node/1597

"I think economics and distribution of wealth are pretty important too."

You are so correct. Because these are moral concerns, they are "religious" matters. Obviously they impact family and women very directly. I see economics and distribution of wealth as "women" issues, "family" issues and "religion" issues. It seems to me it might be helpful to put them in context of where their impact is felt