EDITORIAL Low-intensity war against liberation theology
What are we, the people of God, endowed with intelligence and free
will, and confident that divine guidance will never abandon us -- what are we
to make of the new forms the Roman Inquisition is taking in our days?
A respected theologian -- Tissa Balasuriya -- is excommunicated,
even though he subscribed to the most recent official Confession of Faith, that
formulated by Pope Paul VI. Other equally respected theologians, such as Hans
Kung and Leonardo Boff, have their teaching license withdrawn. A popular French
bishop is removed from his diocese. Other popular bishops are given coadjutors
empowered to override their decisions.
Most recently, two teaching centers operated by the Conference of
Religious Institutions of Mexico, a body representing all the orders and
congregations of men and women in that country, have been suspended, and two
Jesuit teaching centers in Mexico are forbidden to teach any students other
than members of the Society of Jesus.
What is particularly shocking about these actions is the way they
are implemented. The Roman style of today is dictatorial, far removed from that
of the gentle Jesus who welcomed children and sinners, who treated powerful and
weak with equal respect.
There is little attempt at dialogue. Instead the face we see is
that of the Roman paterfamilias who held and exercised the power of life and
death over his family. His judgments are not to be questioned.
Not less distressing, however, is the widespread failure to
protest such injustices. A paralyzing fear seems to have enveloped many who
should speak out on behalf of those whose reputations have been smeared.
When, for example, Cardinal Pio Laghi, head of the Congregation
for Catholic Education, singles out as authors disapproved for use in
institutes of pastoral formation Bishop Samuel Ruiz García of San
Cristobal and two other bishops who share his pastoral commitment to the
defense of the human rights of indigenous peoples, why do we hear no protest
from their colleagues?
These three bishops are leading critics of the Mexican
government's refusal to implement the accords it signed last year on the human
rights and culture of indigenous peoples. Their colleagues' silence now
legitimates the government's repudiation of the commitments it made under
international pressure. It is shameful.
Some are interpreting the Vatican's disapproval of Ruiz and his
episcopal colleagues as a preemptive strike in preparation for the Synod of the
Americas to open in Rome in November, and that would be logical. Like
Balasuriya, they insist that Catholicism can be expressed in all its purity in
cultures other than European and in philosophies other than Aristotelian. This
is a challenge with which Rome is reluctant to deal, even though the center of
gravity of Catholicism has already shifted from the so-called First World as
represented by European civilization to the Third World of Latin America,
Africa and Asia. All the historical trends point to an acceleration of this
shift. The logical lessening of the role of Rome is understandably threatening
to those who benefit from its longtime centrality.
Less understandable is the low-intensity warfare against the
theology of liberation, the theology that calls on all of us to choose the
preferential option for the poor and to work to change social and economic
structures that condemn the majority of humans to subhuman living conditions
while providing lives of luxury for a small minority.
What seems to underlie it is an effort to establish closer
relations with secular governments in a kind of neo-Christendom. This policy is
well exemplified by the activities of Papal Nuncio Girolamo Prigione today in
Mexico and by Cardinal Pio Laghi when he was nuncio in Argentina during the
Argentine military dictatorship's "dirty war" against its own people. The
policy calls on the church to oppose the radical social change demanded by the
theology of liberation's option for the poor.
Why do we hear so little protest against such unchristian behavior
by high dignitaries of the church? Have the prophets all been terrified into
shameful silence? There have indeed been in recent times some powerful
statements by church leaders, and we are grateful for them. But they would have
meant more had they not in most cases been delayed until the speaker had no
longer hope of ecclesiastical preferment. There ought to be others out there
who feel as we do that these scandals must be denounced as harmful to religion
and to humanity.
National Catholic Reporter, April 11,
1997
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