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Liberation theologies were first being discussed in the Latin American context, especially within Catholicism in the 1960s after the Second Vatican Council.There, it became the political praxis of theologians such as Frei Betto, Gustavo Gutiérrez, Leonardo Boff, and Jesuits Juan Luis Segundo and Jon Sobrino, who popularized the phrase "preferential option for the poor".
A major player in the formation of liberation theology was the Latin American Episcopal Conference (CELAM). Created in 1955 in Rio de Janeiro, Brazil, CELAM pushed the Second Vatican Council (1962–1965) toward a more socially oriented stance.
Gustavo Gutiérrez-Merino Díaz OP (8 June 1928 – 22 October 2024) was a Peruvian philosopher, Catholic theologian, and Dominican priest who was one of the founders of liberation theology in Latin America. [1] [2] His 1971 book A Theology of Liberation is considered pivotal to the formation of liberation theology.
In the aftermath of World War II, religious existence came under fire from communist governments in Eastern Europe and China. [1] Although some priests have since been exposed as collaborators, [2] [3] both the Church's official resistance and the leadership of Pope John Paul II are credited with helping to bring about the downfall of communist governments across Europe in 1991.
The Medellin Conference in 1968 opened the way for the development of liberation theology, and endorsed the formation of base communities under lay leaders approved by the pastor. As base communities greatly multiplied, critics would complain of Marxist ideology and propensity toward violent confrontation.
In the 1960s, growing social awareness and politicization in the Latin American Church gave birth to liberation theology which openly supported anti-imperialist movements. The Peruvian priest, Gustavo Gutiérrez , became its primary proponent [ 64 ] and, in 1979, the bishops' conference in Mexico officially declared the Latin American Church's ...
The Congregation for the Doctrine of the Faith (of which Ratzinger was the Prefect) formulated the official Vatican view in "Instruction on Certain Aspects of the 'Theology of Liberation '". Its "limited and precise purpose: to draw the attention of pastors, theologians, and all the faithful to the deviations, and risks of deviation, damaging ...
In its extreme manifestations, liberation theology seemed to subordinate the message of the Gospel to political revolution, with a wholesale acceptance of Marxism. But Arrupe's strong support for relieving the burden of the poor in Latin America enables one to see his "cautionary statements about liberation theology, as efforts to impose self ...