“Liberation Theology has no future” – Discuss (10)

Liberation theology was a large social and theological movement in 1950’s Latin America. The problems of the time; massive wealth gap, oppression and clear class systems are not necessarily the same problems faced by a 21st century Hispanic. Despite this changing political environment, Liberation theology is intentionally designed as a means of coming to theological solutions to any social problems in its clearly defined first and second step praxis. The only fixed property of Liberation theology is that one must side with the oppressed, which will always be necessary unless a Utopia is reached. Therefore, many liberation theologians like the Boffs who argue that “all liberation theology is contextual” see that Liberation theology is applicable to any situation where group is being oppressed, showing that such a theology is always needed and has a long future.

Others may claim that while liberation theology may present a broader core message of freeing the oppressed, due to its history it is inherently tied to Marxism. Gutierrez and the Boffs who both wrote two authoritative texts on Liberation theology were both discussing Marxism and calling for “social revolution”[1], however much the two may have denied their regurgitating of Marxist thought, the movement of Liberation theology is historically tied to a Marxist movement. Things have since changed. Latin American dictatorships in Argentina, Brazil, Chile and elsewhere have fallen. This connexion could be seen to politicise the theology, making its appeal less broad and its themes less universal and timely. The popular appeal of this specific political theory waxes and wanes due to present social climate, preventing liberation theology from being able to adapt and condemning it obsolescence as contemporary politics changes. Therefore some may argue that the Marxism in the Liberation theology of Latin America has robbed the theology of its universal application and future.

Liberation theology – an umbrella term embracing a number of particular movements, including African, black, feminist, and womanist theologies – is self-consciously contextual. With the rise of Asian, black and Palestinian theologies of liberation, many see that the theology of liberation has successfully been adapted for various socio-political environments. These, while less developed than the theology of liberation present in Latin America, utilise the same method of praxis for bringing about social change. This widespread use of the theology of liberation indicates its universal value and shows that as new social issues arise, a theology of liberation will follow.

In conclusion, I believe that due to the simple message of freedom at the heart of Liberation theology, it is a movement that will continue to adapt to new social issues and environments, the miscellanies of which we already see. Some may argue that its socialist political motives have become obsolete, and therefore liberation theology will follow. Or they may argue that despite the multiple different theologies of liberation no others, e.g black liberation of theology, asian liberation theology have led to the radical social changes that are called for, implying their lack of value. However I disagree because they motivate Christians to begin to make much needed social changes in order to liberate the pressed.

[1] Gutierrez, Gustavo – Theology of Liberation P.66