Has Liberation Theology Died?

Ecumenical Review, The, July, 1999 by Claudio de Oliveira Ribeiro

Addressing the second issue -- culture -- is also very necessary for an understanding of the reality of people's lives.(13) Reflecting on cultural identity, some theologians and groups within the Latin American ecumenical movement have criticized the "real socialist" system until 1989 as being unable sufficiently to respond to the communities' needs in precisely this area.

There is another aspect related to the issue of the comprehension of reality. The analysis based on Marxism has been demonstrated as insufficient to make the socioanalytical mediation of theological reflection.(14) Such analysis, starting from the contradictions present in the socio-economic area, finds it difficult to unveil other aspects of reality, especially those moved by a social dynamic. Added to this in Latin America is the growing importance of social conflicts which are not class-based -- such as ethnic, racial and gender conflicts. This seems to suggest that Marxist analysis needs to be complemented by elements of systemic theory, anthropology and social psychology. In the first half of the 1980s, these issues were already being engaged by several theologians and social scientists and may be revisited and broadened.(15)

Facing some aspects of social reality, especially the power of neo-liberalism at the end of the millennium, it is possible to indicate some challenges for future theological reflection.

Pastoral and theological challenges

The option for the poor

God's activity in history defines the nature of God as one who is constantly leading his people forward out of situations of exclusion and oppression into situations in which they can become what they were intended to be, the people of God. And this divine care has its ultimate expression in God's kingdom, which is the trans-historical process by which people are set free from everything that makes them less than human.(16)

Latin American theological reflection has been based on liberation experiences. This is its object of reflection. Despite this, there is an a priori based on the notion of oppression, a belief that the Latin American situation results from oppression.(17) Even if the social situation does not reveal a liberation process -- as is the case during the 1990s -- liberation theology continues to maintain a vision of possibilities and challenge because it focuses on any situation of oppression. Therefore, behind this is the criticism of all forms of oppression. In this sense, it is possible to articulate the idea of freedom from a Protestant perspective through the notion of liberation.(18)

The main biblical point of reference for liberation theology has been the Exodus experience. Other references important for poor communities have been the books of the prophets, the gospels, Acts and Revelation. However, the feeling of suffering, despair and lack of perspective has also led many communities in Latin America to read and identify with the books of Job, Psalms, Proverbs and Lamentations. At this time of questioning and absence of answers many people read the Old Testament Wisdom books and recognize their own experience reflected there. At the end of the millennium, one of the challenges for liberation theology is to articulate biblical notions of liberation and wisdom.(19)