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, by Gustavo Gutiérrez
Free PDF , by Gustavo Gutiérrez
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Product details
File Size: 767 KB
Print Length: 316 pages
Publisher: ORBIS; Revised edition (February 20, 2012)
Publication Date: February 20, 2012
Language: English
ASIN: B007BPDIDS
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A Theology of Liberation is a recognized classic in its field, which, one can even say, the author, Peruvian Dominican monk, Gustavo Gutierrez, literally invented the field since he coined the term "Liberation Theology" in a 1969 paper on the subject, shortly after the 1968 Medellin conference of Bishops, at which he was a consultant. The book may be one of the first full explorations of what is now called "contextual theologies", presentations of Christian theology "from the underside", from the point of view of the severely, chronically disadvantaged peoples of the world. The long and the short of this book is that the importance of Gutierrez message deserves its weighty title, but Gutierrez weakens his case by slighting contemporary and historical theology and ignoring some central "theological" issues. But the book has reached the status of "classic" and for that reason deserves to be read today. What may surprise some people is the fact that Gutierrez is not presenting a radical point of view. The book follows hard on a decade of dramatic moves by the Catholic Church, beginning with Pope John XXIII's 1963 encyclical, Pacem in Terris, the first addressed to the whole world, rather than to the Catholic faithful. The eventful half decade ended with the close of the Vatican Council II, under Pope Paul VI and his 1968 encyclical, Populorum Progressio, which stated that the economy of the world should serve everyone, not a privileged few. Thus, Gutierrez is firmly within the heart of Catholic teachings, when he speaks for the disadvantaged of the almost entirely Catholic continent of South America. The sense of "contextual theology" is that doctrines grow out of the circumstances and practice (praxis) of a particular part of the world. The first thing is to have an accurate assessment of those circumstances. In reading this book, I was surprised to find that the poverty of `third world countries' is locked into the nature of global economics. It is simply not possible for underdeveloped nations to `catch up' with developed nations because of the economics of exchange in raw (basic) ingredients for manufactured goods. This argument has the same structure that many `have not' situations. It is simply not enough to give a person the opportunity to excel. If they begin in a hole compared to middle class contemporaries, they will simply never catch up. Gutierrez shows that conventional charity will simply not do the job. If we `give stuff', it will not magically lift these economies up by their bootstraps. We must establish`solidarity' with them based on Christian love. It is an attitude of `we are all in this together'. The notion of `solidarity' brings up the remarkably close association Gutierrez' though has to Marxist analysis of economies. But he arrives at a Marxian point of view without following Marx' path (and his later writings downplay any Marxist leanings.) This brings up the danger that Gutierrez' thinking is changing the church into a political party. The author goes a fair distance in attempting to show that his theology is `general', arising out of, but not limited to, the experience of the wretched poor of South America, and his Catholic context supports him in that sentiment, even if some of his theological positions may seem strange when compared to the likes of Thomas Aquinas, St. Augustine, or even Joseph Ratzinger (now Pope Benedict XVI). There is a very Old Testament air about the theology, citing the freeing of the Hebrews from Egypt as the first great liberation and salvific action. There is also much said about the role of prophesy. Even though St. Paul cites prophesy as a Christian function, little was made of the notion compared to the great prophets of the Old Testament. What is unfortunate is that both Gutierrez' use of the Old Testament and his thumbnail sketch of the history of Catholic theology seems slanted and self-serving. The book may have been much better if he had left these discussions out. The book would also have done a much better job of being a theology for all of us if he had mentioned a few minor details such as the crucifixion and the resurrection. `Christ' hardly shows up at all (although it is not surprising to find Luke as the most often quoted Gospel, as Luke has the greatest concern for the poor. The one great category of Christian theology which Gutierrez does address is eschatology, history, last things. But he does it in one of the most surprisingly odd ways, by invoking Sir Thomas More's notion of Utopia. On the face of it, this seems odd, because More wrote his book as a satire, and `Utopia' is based on the Greek words for `no where'. Gutierrez admits all this and plunges ahead, using the notion of a well ordered society, like the one in Utopia, is a proper ideal for our destination, at the end of time. I have yet to read Augustine's "City of God", but I have a strong suspicion that Gutierrez' Utopia is a far, far cry from the conception of the ancient church's greatest theologian.My seminary colleagues get oh so tired of hearing me say this, but I believe it is a legitimate question to ask whether what Gutierrez and the other "context theologians" are doing is really theology. I am quite happy calling it "contextual hermeneutics" or "preaching to the context". But I can sense that this is not enough. Since Gutierrez is addressing a problem with origins on a world-wide stage, a sermon on conditions in Peru hardly seems like enough. He needs to get our attention. On that basis, Gutierrez' agenda and `label' has some merit. The problem is that if one takes on the mantle of theology, you must expect to be judged by the standards of theology. And on that count, Gutierrez falls short, while going about preaching a very, very important message to the world.It is worth noting that Gutierrez' message, ironically, does seem to have been picked up by academic theology especially by the (Protestant) theologians of hope such as Wolfhart Pannenberg and Jürgen Moltmann.
The importance of this book can't be overstated for the serious Christian, especially in the US . "Liberation Theology" has decades of mythology-accretion--here is the wellspring. A careful book, separating reality from myth, crediting its sources and inspirations meticulously, it brings a new understanding and appreciation for the love of God in and through confrontation with people whose health, families, lives are damaged by poverty.
Love this book, it provides with a good understanding of what the Theology of Liberation is. The theology that affirms that God is always with the poor and the ones in need. Scandalous theology that affirms that the church has to side with the poor as God does and that approves the use of all means to protect the poor from oppression.
This book is a well written and challenging read. The author has lived and worked in both Latin America and the Philippines and so has familiarity with the context and existential situation which is the soil out of which Liberation Theology emerged. He is sympathetic to the movement but the book is not a LibTheo love fest. His purpose is something else altogether. His overall goal is to generalize on the insights of liberation theology in terms that are understandable to traditional western systematic theology. As such, I believe this book is sui generis. As an interested and concerned North American with theological training I found this book very helpful.
After having read a number of treatments introducing or summarizing LT I finally picked up this book which is acknowledged as the seminal work on the subject. To be honest, I recommend the former works if one is looking for a sense of what the movement was/is all about. That is not to diminish the present book which was originally published nearly 40 years ago and is still being read. The author's intent was not to discuss or present the then still-budding movement but to reflect on how building a just society is related to the Kingdom of God. The book was a challenging read for me. I think part of the reason for that was Gutierrez's use of theologians with whom I have no familiarity and whose approach seemed a bit obscure, but that may just be me. I think the critical contribution is Gutierrez's presentation of theology as critical reflection on praxis which is a significant development and difference from the classic approach to theologizing and now part and parcel of Liberation Theology. Gutierrez is always careful to write of what God (and man) are doing in history thus keeping the conversation and spirituality firmly rooted in the world and not "in the air."
I've been meaning to order this book for some time,very interesting history
Had my local library get me a copy on ILL. Once I began reading it, I realized that there were too many notes I wanted to take and wanted to highlight many statements/ideas. As this is a "groundbreaking" work of modern theology, thought it better to have my own copy.
Needed it for school
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