DO WHEN TO EAT TO A POOR, ALL MY NAME IS JOHN. When he asked why the poor have no food, everyone calls me COMMUNIST Theology of Liberation (TDL) began as a spontaneous movement nell'alveo Christian base communities, those who carry out the second Vatican Council II, the most important aspect of the message of Christ Gamala, which is to redeem the poor people for a social and human dignity. She was born in Brazil and was a necessary response to the spread of dictatorships in Latin America since the early seventies, so that we eventually had about 100,000 households in the country to teach people ecumenical people's rights and fight to achieve them . Many Catholics, religious and laity, they began to take part in a social pastoral commissions, entering the living tissue of labor movements and trade unions. The main ideologues were the Peruvian theologian Gustavo Gutierrez and Brazilian Hélder Câmara († 1999) and Leonardo Boff, Frei Betto and besides Oscar Romero, assassinated by right-wing military junta because of its proximity to the needs of the people (See chap. X). Gutierrez was just to write a programmatic directive to priests Latin Americans with the book The Theology of Liberation in 1973, which in English had the title "Historia y Política de Salvacion a Theology of Liberation. The Laplace transform automatically becomes a challenge to hierarchies ekklesiastiche that have marginalized the poor of Christ. Back in the Third World so that demand, previously dating to the Middle Ages, which gave rise to the heretical movements of the thirteenth century.: The Church of Love and the theory of the prayers, said Sunday in St. Peter's Square or - even worse - the action of the Inquisition of yesterday and today, which is based on the power of the Roman Curia (See: Cathars and Albigenses, chap. VIII ).
In a phrase, Hélder Câmara explained everything: "When I give food to the poor, everyone calls me a saint. But when I ask why the poor have no food, then all call me communist. " The Dominican
Frei Betto, born Carlos Alberto Libanius Christo, told Peace Reporter program of Laplace: "In Latin America, most people live in poverty and the majority of the Christian faith. So the main question of these people è: Dio vuole che noi rimaniamo in questa sofferenza? Oppure, come sta scritto nella prima pagina della Bibbia, ha creato il mondo in modo che fosse un giardino, un meraviglioso giardino con uccelli, fiori, acqua cristallina? La Teologia della Liberazione, non è una teoria, non è un qualcosa nato nelle biblioteche, nelle scrivanie, nelle accademie, nelle università religiose… No! È la sistematizzazione dell’esperienza di fede dei poveri alla ricerca della loro liberazione” .
I punti essenziali della TdL sono pertanto:
1) La situazione attuale della maggioranza dei latinoamericani contraddice il disegno divino e la povertà è un peccato sociale.
2) La salvezza cristiana includes a "total liberation" of man and also the release this group by economic, political, social and ideological, as visible signs of human dignity.
3) There are only sinners, but also that oppress persecute the victims of sin requiring justice.
4) Reclaiming democracy, deepening their awareness of people about their real enemies, to transform the current social and economic system.
5) Eradicate extreme poverty, lack of opportunities and social injustice, providing access to education, health, school etc..
6) Create a new man, as an indispensable condition to ensure the success of social transformations. The man must be supportive and creative engine of human activity as opposed to the capitalist mentality of speculation and profit.
Leonardo Boff points out that "The encounter between the intellectual work and social injustice is born a Christian thought liberator of the oppressed against oppression and in favor of life and freedom. Without a direct commitment to the oppressed, according to their side on all occasions, walking with them in all their battles in the field, in the city, the favelas, there is liberation theology. It is in relation to this way of seeing things that are sempre stato legato al cammino degli oppressi, dal 1970”.
Sulla storia scritta dai vincitori afferma che “Tutti dobbiamo andare a scuola dal popolo. La cultura popolare è cordiale, solidale, calorosa, piena di spirito, leggerezza e magia. Le élites non sono cordiali, sono crudeli e senza pietà. Se leggiamo la Storia a partire dai vinti capiamo che la nostra Storia è piena di resistenze, lotte per la libertà e la dignità. Il problema è che pochi conoscono questa Storia, perché la storia è stata scritta da mani maschili e bianche, non da mani femminili, nere, indigene e mulatte. Dobbiamo collegare le lotte di oggi con le lotte del passato, in Brasile e nel resto del mondo”.
Per raggiungere our goals of social peace, economic, educational and health: "We always work with tools that our ideological enemies can not use and which are the truth, transparency, a sense of justice, law and esteem of the people and its values. Our ideological enemies are always in need of concealing the truth, distort the facts, to demoralize the people. "
For these ideas in favor of strong defense of the rights of the poor and against the big lobbies Basilian, Leonardo Boff collided in an increasingly bitter with the Vatican hierarchy, in particular with the co of his thesis in Monaco in 1970, Joseph Ratzinger. Therefore, the Panzerkardinal called him May 15, 1984. The Book of the Franciscan Church: Charism and Power (Roma, Borla, 1983) - according to the prefect - a tone was "argumentative and defamatory" which proposed a revolutionary utopia which some outside the Church ", so that was horrified by the question: "The speech of these pages is guided by faith, or principles of an ideological nature, neo-Marxist of some inspiration?". The final words of the Grand Inquisitor was a call for free "from some utopian socialism that can not be identified with the Gospel."
Father Boff wrote in an article in the Folha de São Paulo: "The Latin American theologians do not deny in any way the divine nature of the Christ, or the redemptive value of his death ... They put the emphasis on the lived reality. Abstract is not to deny ...
liberation theologians who make use of certain categories of the Marxist tradition (especially Gramsci and Althusser) do so by analyzing the situations experienced by the people ... Marx, as such, does not care. Marx's interesting only to the extent that they help to better understand the reality of exploitation and possible trespassing signs that grass roots of that system is capitalism. " According to Boff, therefore, it should be solved in the First World "Where are the main causes of exploitation and oppression." In short, you could use the economic sectors Marxist for better analysis of the political realities of a people, without embracing such a doctrine. Nothing to do. Ratzinger branded as unacceptable the wise Church: Charism and Power. Wise militant ecclesiology, which inevitably drew into question the Church in Europe that looked at "the Church of the Third World from the window of a building." That entailed a danger to the sound doctrine of faith (or perhaps because of the excessive wealth and unscrupulous of the Church of Rome?). The Franciscan priest was therefore sentenced to a year of silence: nothing written, no lectures, but his conviction was not scratched at all: "The measures taken against me do not negate the need, in a union to the teaching, continue moving in the elaboration of an authentic theology of liberation. "
protests ten bishops were of no avail. A nothing even the use of 25 Catholic organizations in Brazil, because Father Boff had not had a chance to defend themselves: the Panzerkardinal had therefore violated the human rights of the suspect. Nell''87 he forbade the publication of the essay Boff Trinity and Society and the Franciscan Vozes ousted by the magazine. And when the prefect decided to deprive him of the chair of theology, Boff in 1992 "not only left the Franciscan order, but also the Church." Before leaving, however, stated that the its social commitment, which he has been stepping up now, because there were no brakes of the Holy Office: "The doctrinal ecclesiastical power is cruel and pitiless. It does not forget anything and everything requires. I'm going to keep my freedom and keep a job that prevented me to play. (...) There are still a Christian community and a torrent of Franciscan fraternity in which I can put me in good humor and freedom. "
on John Paul II, and its disastrous authoritarian turn, Boff wrote: "(...) In Rome, the new Pope shook agreements with the Vatican bureaucracy, conservative by nature, which had the same opinion of her. He set a granite historical bloc consisting of the Pope and the Curia, which was intended to require the restoration of the ancient Church and the identity of the old discipline. (...)
rewrote the canon law in order to reframe the whole of ecclesial life, he came to publish the Universal Catechism of the Catholic Church (1997) and it formalizes the single thought within the Church. (...) He was convinced that
in Latin America, the danger was Marxism, when the true and ominous danger was always savage capitalism and colonialism, with its elite anti-popular and reactionary. John Paul II prevailed in the Church's religious mission, not its social mission. If he had said "we will support the poor and contaminate the Church reforms in the name of the Gospel and the tradition of the Prophets", something else would be the political destiny of Latin America. Instead
organized the conservative restoration throughout the continent: the release and removed the bishops appointed bishops away from the life of the people, closed the theological institutions and sanctioned their teachers. "
soon after the election of Ratzinger as Pope, Leonardo Boff was interviewed by Homer in the Republic Ciai April 23, 2005. As was his custom, the liberation theologian, said bluntly: "The man I knew I had a major limitation: it is Without any doubt, and those who have doubts are not open to dialogue, nor are they able to learn from others. " So Boff felt cheated by this choice, a choice that encloses the Church even more archaic in its Middle Ages, "Ratzinger speaks only of the Church and fights other worldviews: agnosticism, relativism. These "isms" should be added, however, even that of "Romanism" by those who believe that everything happens in the Church in Rome. " Hence a gradual but steady removal of the faithful from the Vatican and the lack of traditional vocations: "When a church is no longer priests because of the imposition of celibacy, both for his doctrine of abstract and distant from everyday life of the faithful, many do not perceive it more as a home el'abbandonano. But in Brazil there are also community-based one hundred thousand and a million circles Bible where Christians are guided by liberation theology, condemned by Cardinal Ratzinger, but as important as inspiration for change in society. "
by: RELIGION AS THE CHURCH THAT KILLS
FWD THE FATE OF HUMANITY
(Nexus Edizioni), May, 2010.
544 pages, 167 pictures, € 25
