Posted on 03/20/2007 1:54:13 PM PDT by NYer
ROMA, March 20, 2007 – Last Ash Wednesday, the first day of Lent, a diminutive friar from Peru in the black and white habit of the Dominicans came before Benedict XVI, who was officiating over the rite in the Roman basilica of Santa Sabina. The pope applied the ashes to his head.
The friar was Gustavo Gutiérrez, author of the 1971 book “A Theology of Liberation,” which gave rise to the theological current of the same name.
In 1984, and again in 1986, this theology was severely criticized by two documents from the congregation for the doctrine of the faith, signed by then-cardinal Joseph Ratzinger. But it still influences large sectors of the Latin American Church, in their mentality and language.
Not all of its major exponents have taken the same path. Gutiérrez has corrected some of its initial positions, has entered the Dominican order, and at the beginning of this Lent he was called to give a theology course at an illustrious pontifical university in Rome, the Angelicum, where Karol Wojtyla studied.
But another famous liberation theologian, the Jesuit Jon Sobrino, a Basque émigré to El Salvador, where he co-founded the University of Central America, UCA, has held firm on his positions even after the congregation for the doctrine of the faith placed two of his books under examination.
And he says that he doesn’t want to fold even today, now that two of his texts have been judged “erroneous and dangerous.”
The sentence was presented to Benedict XVI – who approved it – by his successor at the head of the congregation, cardinal William Levada, on October 13, 2006. It was signed and put into effect the following November 26. And it was made public last March 14.
But already on December 13, 2006, in a letter to the Jesuit superior general, Peter Hans Kolvenbach, who had acted as a mediator between him and the congregation, Sobrino wrote that he could not accept the sentence.
In the letter, Sobrino counters the hostile judgment expressed by the Holy See on his books with the favorable judgments that accompanied their publication: the imprimatur of cardinal Paulo Evaristo Arns, who at the time was archbishop of Sao Paolo, Brazil, and the positive reviews of authoritative theologians, including European ones.
One of these, the French Jesuit Bernard Sesboué, a consultant for the pontifical council for Christian unity and a former member of the international theological commission, even criticized – according to Sobrino – the “deliberately suspicious” method with which the Vatican conducts its investigations: a method by which “one would find heresies even in the encyclicals of John Paul II.”
Two of Sobrino’s boks were under scrutiny: “Jesucristo liberador. Lectura histórico-teológica de Jesús de Nazaret," published in 1991, and "La fe en Jesucristo. Ensayo desde las víctimas,” published in 1999, both translated into various languages.
In July of 2004, the congregation for the doctrine of the faith sent to Sobrino a list of the “erroneous and dangerous” theses found in the two books.
In March of 2005, Sobrino sent his responses to the congregation. These were held to be “unsatisfactory.”
But in his December 13, 2006 letter to the Jesuit superior general, Sobrino traces back much further, to 1975, the beginning of the Vatican’s hostilities toward him and toward other theologians and bishops supportive of liberation theology.
He points out as one of his most tenacious adversaries the cardinal Alfonso Lopez Trujillo, and complains that the continual delay, in the Vatican, of the beatification of the archbishop of San Salvador, Oscar Romero, martyred in 1980, is partly due to the friendship between Romero and him, Sobrino.
It should be recalled that in 1989, on November 16, another famous liberation theologian, Ignacio Ellacuria, the rector at the University of Central America, was assassinated in San Salvador, together with five of his Jesuit confreres – Segundo Montes, Ignacio Martín Baró, Amando López, Juan Ramón Moreno, and Joaquín López-López – plus the cook, Julia Elba Ramos, and her daughter Celina. Sobrino escaped the massacre only because he was out of the country at a conference.
In the letter, Sobrino doesn’t hold back from criticizing even then-cardinal Ratzinger. He accuses him of having misrepresented his thought, in an article against liberation theology published in 1984 in the weekly magazine from Communion and Liberation, “30 Days.”
Among the bishops antagonized by Rome because of their sympathy with liberation theologians Sobrino recalls, apart from Romero, Helder Camara of Brazil, Mexico’s Samuel Ruiz, and Leonidas Proaño, from Ecuador.
Sobrino concludes that submitting himself now to the sentence issued against him by the congregation “would be of little help to the poor of Jesus and to the Church of the poor.” It would amount to surrendering to thirty years of defamation and persecution against liberation theology. It would mean conceding victory to Vatican methods that “are not always honest and evangelical.”
“Extra pauperes nulla salus,” Sobrino writes in the letter, putting the poor in the place of the Church in the ancient saying according to which “outside the Church there is no salvation.”
And this is exactly one of the theses that the congregation for the doctrine of the faith attributes to Sobrino as erroneous: that of having elected the poor to a “fundamental theological place” – that is, as the principal source of knowledge – in the place of the “apostolic faith transmitted through the Church to all the generations.”
The Vatican sentence acknowledges that Sobrino justly takes care of the poor and the oppressed – which is imperative for all Christians – but accuses him of diminishing, in the name of the liberation of the poor, the essential traits of Jesus: his divinity, the salvific value of his death.
“One cannot impoverish Jesus under the illusion of advancing the poor,” wrote the bishop and theologian Ignazio Sanna, a member of the international theological commission, in a commentary on the sentence published on March 15 in the newspaper of the Italian bishops’ conference, “Avvenire.”
And “impoverishing” Jesus means failing to recognize his divinity, considering him simply as a man, even if the exemplary liberator.
The congregation’s sentence ends without inflicting any punishment on Sobrino. But that shouldn’t come as a surprise, because in effect, more than for the theologian under scrutiny, it is intended for his many readers and admirers: bishops, priests, laypeople.
It’s these that the Vatican document wants to put on their guard.
In mid-May, at the Brazilian sanctuary of the Aparecida, the episcopal conferences of Latin America will hold their fifth general assembly. It will be inaugurated by Benedict XVI in person.
The publication of the sentence against Sobrino thus gives a preview of one of the guidelines that the pope will hand down to the Latin American Church, many of whose leading cadres are influenced by the spirit of liberation theology.
A question that Benedict XVI sees as being of capital importance – as proved by his new book about to be published – is strictly connected to the preceding one. And it is the question of Jesus, true God and true man.
Distorting the truth of Jesus – as occurs, in the judgment of the congregation for the doctrine of the faith, in the books of the major author on Christology in Latin America, Sobrino – is the same as distorting the truth of the Church, the meaning of its mission in the world.
This is precisely what’s said in the title Benedict XVI has given to the general assembly scheduled at the Aparecida: “Disciples and missionaries of Jesus Christ, that our people may have life in Him.” Together with these words of Jesus in the Gospel of John: “I am the way, the truth, and the life.”
No way was this done by Archbishop Levada.
What message is being sent here? Other who see this will see that Fr. Sobrino, was sent an admonishment, did not accept it, and was not punished. Is that going to dissuade any of them from not doing it. He has renewed is error in the face of this document, and he is free to teach in Catholic schools etc.
That mean, old, nasty Pope is acting "hostile" to a "diminuitive" man -- and his whole continent -- by opposing Stalinism.
This is much ado about nothing, unfortunately. Our good Jesuit is making it sound like he is being punished or dealt with harshly, but in reality, nothing is being done to him. He was simply told that there are two books that he must reexamine and correct. So far, of course, he has done neither.
Instead he has gone whining to the press about how mean the Vatican is. Typical leftie.
The Spanish were very disappointed at the lenient treatment he got, btw.
Excellent statement.
I kept waiting for the substance that prompted the headline, since the bulk of the article is poached almost word for word from an unattributed source.
This is it:
"The publication of the sentence against Sobrino thus gives a preview of one of the guidelines that the pope will hand down to the Latin American Church, many of whose leading cadres are influenced by the spirit of liberation theology."
That's a pretty broad brush without any supporting evidence. Presumably these leading cadres have names.
But it still influences large sectors of the Latin American Church, in their mentality and language.
Ah yes, and as a result, that continent is turning Protestant.
When the priests and nuns, usually from North America or from the upper classes, preach violent revolution, it is the poor people who get killed.
But if you turn Protestant, you still can have a relationship to God, and because it teaches you honesty, helping your neighbor and anti communism, often it means you can find work to support your family and still feel God loves you in your normal non revolutionary life.
Sorry to disappoint but ... from Catholic News Service
Vatican criticizes Jesuit liberation theologian, issues no sanctions
By John Thavis
Catholic News Service
VATICAN CITY (CNS) -- The Vatican strongly criticized the work of Jesuit Father Jon Sobrino, a leading proponent of liberation theology, saying some of his writings relating to the divinity of Christ were "not in conformity with the doctrine of the church."
In publishing a detailed notification March 14, the Congregation for the Doctrine of the Faith said it wanted to warn pastors and ordinary Catholics of the "erroneous or dangerous propositions" in Father Sobrino's work.
The notification did not, however, impose any disciplinary measures on Father Sobrino, such as limiting his right to teach or publish as a Catholic theologian. Father Sobrino, 69, was born in Spain and has taught for many years at the Jesuit-run Central American University in El Salvador.
Father Sobrino, in a letter to Jesuit superior Father Peter-Hans Kolvenbach, said the criticisms in the Vatican notification misrepresented his theology. He said the notification is part of an effort by some Vatican curial officials and other church leaders to put an end to liberation theology.
His letter, which was posted on the Internet March 13, said it was written after he received a copy of the notification from his Jesuit superiors.
The Vatican spokesman, Jesuit Father Federico Lombardi, said that while the Vatican has not imposed sanctions on Father Sobrino "this does not mean other authorities, for example a bishop, cannot decide that in light of this notification Father Sobrino cannot teach or give conferences" in a specific diocese or institution.
Archbishop Fernando Saenz Lacalle of San Salvador, where Father Sobrino resides, told reporters March 11 that Father Sobrino would not be able to teach theology unless he revised his positions in light of the Vatican critique.
The Vatican notification came after six years of study by the doctrinal congregation, which focused on Father Sobrino's widely read books, "Jesus the Liberator: A Historical-Theological View" and "Christ the Liberator: A View from the Victims."
In 2004, Father Sobrino was sent a list of Vatican objections to his works; he responded in 2005 in a way that indicated modification of his thought, but which the Vatican still deemed unsatisfactory.
In October 2006 Pope Benedict XVI approved the notification in an audience with U.S. Cardinal William J. Levada, prefect of the doctrinal congregation. It was the first public declaration against a theologian's work under Pope Benedict, who headed the doctrinal congregation until his election as pope in 2005.
The doctrinal congregation said its objections fell into six categories:
-- Father Sobrino's "methodological presupposition," it said, identifies the ecclesial foundation of Christology with "the church of the poor" instead of the apostolic faith as transmitted through the church for generations.
-- It said Father Sobrino's proposal that the divinity of Christ is found in the New Testament only "in seed" and was formulated dogmatically after later reflection, although not denying the divinity of Jesus, fails to affirm it with "sufficient clarity."
-- Because of the way Father Sobrino treats the divine and human natures of Christ, "the unity of the person of Jesus is not clear," it said.
-- Father Sobrino distinguishes between Jesus as mediator and the kingdom of God in a way that obscures the universal and absolute nature of Christ's salvation, it said.
-- By emphasizing Christ's humanity, the congregation said, Father Sobrino downplays Christ's awareness of his own divinity and the divine plan of salvation.
-- In some of Father Sobrino's texts, it said, he appears to presume that Jesus did not attribute a salvific value to his own death, but only saw it as having exemplary value for others.
In an accompanying explanatory note, the doctrinal congregation said its issues were not with Father Sobrino's concern for the poor but with his Christological conclusions.
"Father Sobrino manifests a preoccupation for the poor and the oppressed, particularly in Latin America. This preoccupation certainly is shared by the whole church," it said.
But the church cannot express its preferential option for the poor through "reductive sociological and ideological categories," it said.
Father Jose de Vera, a spokesman for the Jesuits in Rome, said the order naturally accepted the congregation's notification, but would make no formal statement on it. Whether there is any action taken by the Jesuit order will depend on Father Sobrino's local superior, he said.
"Father Sobrino is ready to obey his superiors, as he has always done," Father de Vera said.
The Jesuit spokesman pointed out, however, that the notification carried no penalties or sanctions, and was a theological critique rather than an outright condemnation.
"Father Sobrino is not a rebel. He does not have heretical opinions. His faith is the faith of the Catholic Church -- he says that. The only thing is that he is presenting it in a different way," Father de Vera said.
He said that Father Kolvenbach had presented his views on Father Sobrino's works to the doctrinal congregation.
In general, Father de Vera said, the Jesuits emphasize that Father Sobrino's theology was born out of his experience in impoverished El Salvador, a country plagued by violence in the 1980s and '90s. Father Sobrino saw many of his companions murdered; in 1989, he escaped being killed with six Jesuit colleagues because he happened to be out of the country.
"This was a place of injustice and sin. These experiences have perhaps pushed him to express his thought in a way that is not that of pure, scientific theological expressions," Father de Vera said.
The text of the 14-page notification was released by the Vatican press office in Spanish, English, Italian and Portuguese.
In a concluding section, it said theological reflection cannot have a foundation other than the faith of the church, and must be carried out "in communion with the magisterium," the church's teaching authority.
In a written commentary, Father Lombardi said the Vatican was not questioning Father Sobrino's good intentions or his observations about situations of dramatic injustice.
Theologians who experience this poverty and injustice firsthand can be led to construct a "Christology from below" that emphasizes Christ's humanity, Father Lombardi said.
"This was certainly the situation of Father Sobrino, in the characteristic path of Latin American theology, which is so attentive to the journey of human and spiritual liberation of the populations of the continent," Father Lombardi said.
The problem, the Vatican spokesman said, is that this approach can undervalue Christ's divine nature, placing in question fundamental elements of the faith.
Vatican Radio interviewed Augustinian Father Prosper Grech, a consultor to the doctrinal congregation, who said one big reason for the notification was that Father Sobrino's books are not only widely read but are used in seminaries.
The books in question are not in any way prohibited, he said, but should be used with caution.
"It is a question of telling the faithful, look, read (Father) Sobrino's books as much as you like, but remember that these points which we have touched upon are, let us say, dangerous for the faith," Father Grech said.
"We are not speaking here of explicit heresy, of personal excommunication, but of theological statements which endanger the faith of the Catholic Church," he said.
Too often, we are quick to judge, forgetting the efficacy of prayer. This is an annual 'confessional' discussion between me and my pastor ;-).
You have got something there. And it applies in the United States as well. Many Catholics have become evangelicals because they cannot stomach the liberalism of many priests and bishops.
I know that Archbishop Levada is the head of that office, I just don't think this was his decision. Although, maybe he worked on getting this outcome, instead of punishing Fr, Sobrino.
Nickcarraway: Other who see this will see that Fr. Sobrino, was sent an admonishment, did not accept it, and was not punished. Is that going to dissuade any of them from not doing it. He has renewed is error in the face of this document, and he is free to teach in Catholic schools etc.
Siunevada: I kept waiting for the substance that prompted the headline, since the bulk of the article is poached almost word for word from an unattributed source.
This is it:
"The publication of the sentence against Sobrino thus gives a preview of one of the guidelines that the pope will hand down to the Latin American Church, many of whose leading cadres are influenced by the spirit of liberation theology."
Thank you, gentlemen, for posting your commentaries. Let's begin by giving credit where credit is due - to our Holy Father, Pope Benedict XVI. There's a LOT going on down in South America. In fact, the invitation to attend this conference was extended only days following his election as Pontiff - and he did not hesitate in accepting. How easy it would be for Ratzinger to brandish his staff and condemn Father Sobrino to excommunication. But what would be the effect.
No, the Holy Father is well aware of the great inroads that have been made by Evangelicals in South America. This has been eased by the preaching of Liberation Theology. Were he to attack Sobrino, he would drive large numbers of Catholics directly into the Evangelical Churches. Nothing would be accomplished. Instead, he has called Sobrino to task for the errors in his writings. That should generate a question in the minds of his admirers who will be more attuned to what Pope Benedict XVI has to say, when he visits their country in May.
My first serious encounter with Liberation Theology came several years ago during Lent. I approached the pastor of my now former RC parish to inquire why we had a large Risen Christ statue but no Crucifix. His response is one I will never forget.
Jesus was only on the cross for 3 hours but is risen forever.
He smiled broadly as my jaw dropped. This is the garbage that was taught in many seminaries, not only in the US, but around the world. We have read the stories and seen the outcome, from Austria, Holland, and the US dioceses run by the more 'liberated' bishops like Hubbard, Clark, Mahony, et al.
Please direct your prayers towards those who still preach and believe this fantastical nonsense. Pray for the conversion of their hearts. But .. do not be judgmental! "As you judge others, so will you be judged".
Apologies for not pinging you to my post #13.
Apologies for not pinging you to my post #13.
Actually, I'd say "Liberation Theology" is responsible for driving the Latin Americans into the arms of the Evangelicals. LT is left-wing drivel, and they can get that plenty of other places without hearing it in their churches. Like most people, they are looking for answers about God and are also looking for some idea of how to live their lives. LT gives them neither, but could be cranked out by Castro wearing a Roman collar. Heck, the clergy devoted to LT never even wear clericals, so it could actually be cranked out by Castro himself.
I'm surprised that BXVI was not more demanding about this, unless perhaps it was the influence of Levada. My only other thought is that perhaps it seemed to him that, at this point, Liberation Theology is dying a natural death, and that it really wasn't worth his time to go after an aging, has-been Jesuit.
I could be wrong, but I have to disagree with this. I think Liberation Theology has exacerbated the Evangelical inroads, not eased them.
"LT is left-wing drivel."
No salvation outside the poor, dude,
and I'd like to teach the world to sing,
Like, in perfect harmony.
I'd like to sell the world some coke,
and call it "equality".
That's the real thing.
Well, I was looking for the payoff to the headline's assertion that the "sentence" against Sobrino was somehow intended as a message for an "entire continent".
My opinion is that the article failed to produce any evidence in support of that sentiment.
Liberation theology was always a tiny school of thought and, it seems to me, a passing phenomenon. It peaked in the 1970's. It can only capture the imagination in societies where a large portion of the population is economically oppressed by an oligarchy. It is not true for all people in all places at all times. It's limited.
Disclaimer: Opinions posted on Free Republic are those of the individual posters and do not necessarily represent the opinion of Free Republic or its management. All materials posted herein are protected by copyright law and the exemption for fair use of copyrighted works.