Liberation Theology

JPII has often remarked on the good of the social movements in the world following WWII.  In particular, he notes how an increasing number of people in the world clamor for freedom, for human rights, and for flourishing.  His comments encapsulate how the Church has approached global citizenship after the 1940’s.  As the opening lines of the CDF document Instruction on Christian Freedom and Liberation (written by Cardinal Ratzinger) states, “Awareness of Man’s freedom and dignity, together with the affirmation of the inalienable rights of individuals and peoples, is one of the major characteristics of our time (CDF, 1).”  This newfound unity in fighting for human freedom has given rise to a new school of thought, called “Liberation Theology.”  There are a great many strengths to be found in Liberation Theology, viewing the world and Salvation through a lens of human freedom.  Nonetheless, there are some accompanying dangers or weaknesses to this approach.  We shall discuss them briefly here.

The dichotomy of slavery and freedom is central to Christian doctrine.  Through the Scriptures and teachings of the Church fathers, we see that we are literally born into slavery in sin.  Without God’s intervention, we are entirely incapable of choosing the good and what makes us happy.  Only with God’s grace do we have a truly free will; only with His intervention are we able to choose freely what we truly desire.  

The doctrine of slavery in sin has, for a long time, been just that: slavery in sin.  It has been a point of theological doctrine, and there has not been a formal or widespread recognition of the link between economic and political freedom and interior freedom.  That is, human flourishing in all aspects, not just the virtuous aspects, is a good and a human right.  This is the great strength of Liberation Theology: pursuing everything that makes Man truly free.  It is able to study and weigh in on a variety of economic systems, political movements, and impoverishing causes that heretofore was not readily or formally applicable to Church theology.  By considering all that makes Man truly free, Liberation Theology is able to harness the sentiment of the times and apply Christian doctrine in meaningful ways to global issues.

There is an intrinsic danger in Liberation Theology, however - a weakness emphasized and manipulated by our fallen human nature.  Liberation Theology rightly recognizes the link between Man’s physical circumstances and his ability to more readily choose the good without inhibition.  However, the proximity of Man’s needs and the inequality with which these needs are met is an easy distraction.  Liberation Theology can cause theologians to become too focused on Man’s physical needs, and in a sense equate them with spiritual freedom.  In short, without guidance and integrity, Liberation Theology runs the risk of becoming like Martha, when it’s nature is to be like Mary.

Cardinal Ratzinger recognizes this danger, and outlines how the Church can avoid this pitfall.  It is simple: Church, be who you are.  The Church’s job is to minister to the Faithful and bring them to Heaven.  Her primary focus is on Salvation, and only through the lens and with a view towards Salvation is human flourishing relevant to her.  By remaining true to her nature, by always considering the Salvation of Man first and never holding it secondary to addressing Man’s physical needs, the Church can make very good use of Liberation Theology and can become an ever more present voice in the world.