Issue Date: November 23, 2007
Liberal theologians sway Latin America
By JOHN L. ALLEN JR.
When President Nicanor Duarte of Paraguay arrived at the Vatican Oct. 29 for a meeting with Pope Benedict XVI, he planned to present the pontiff with a multicolored poncho as a symbol of Latin America -- home to almost half the worlds 1.1 billion Catholics and a region dubbed by Pope John Paul II as the continent of hope.
In the end, however, Benedict had to settle for an IOU: Duartes bags got lost somewhere between France and Italy, including his gifts for the pope.
That small snafu offers a metaphor for what has been a recent season of discontent for Benedict XVI with regard to Latin America. Despite the best efforts of then-Cardinal Joseph Ratzinger, the Vaticans doctrinal czar, to suppress liberation theology in the 1980s and 90s, this synthesis of Catholic social doctrine and progressive political action is showing surprising signs of life.
Consider recent events:
Church/state tensions in Latin America are often construed as part of the anticolonial and anticapitalist mindset of the left, and thats certainly an important ingredient. Given the Catholic history and culture of the continent, however, intra-ecclesiastical skirmishes inevitably also play a role. In effect, whats happened over the last decade is that some of those Catholics most committed to liberation theology have gravitated out of the church and into secular politics. In a number of Latin American countries, the electoral success of leftist populists has given the liberationists a new lease on life.
Bishop and president
Lugo, a former Verbite priest and the emeritus bishop of San Fernando in Paraguay, offers the most explicit case in point. Activism runs in his veins; his father was arrested no fewer than 20 times under the regime of former dictator Alfredo Stroessner, and three of his four brothers were expelled from the country for more than 20 years. In 1996, Lugo hosted a continent-wide gathering of base communities, the small faith groups dedicated to spiritual formation and political action associated with liberation theology. In 2004, Lugo supported peasants in his rural diocese who organized to protest unequal land distribution and the inroads of massive commercial agriculture, an experience that helped propel him toward explicit political activism.
Lugo has been careful, however, to position himself as a pragmatist rather than an ideologue.
When the pope speaks against liberation theology, he speaks against the exaggerations of this theology only, particularly regarding the Marxist message of interpreting reality, Lugo said earlier this month. But he also accepts that there is a part of it which is accepted by the official church.
Correa is likewise a practicing Catholic who, aside from his degree from Louvain, says that his real education came from working as a lay Salesian missionary in the mid-1980s in the largely indigenous province of Cotopaxi, Ecuador. On the campaign trail, speaking in both Spanish and the indigenous language Quechua, Correa routinely invokes Catholic social teaching and the work of Fr. Leonidas Proaño, probably the most famous liberation theologian in Ecuador.
Chávez is himself backed by a sector of progressive (and often anti-American) grass-roots sentiment in the Venezuelan church, including his own court theologian, a Jesuit named Fr. Jesús Gazo, a university chaplain. Gazo has said that Chávez has a very strong theological formation. Gazo is not alone in his admiration. Fr. Jesús Silva, an Uruguayan priest, has lived in the Caracas slum of El Valle, Venezuela, for 26 years, and claims there is no doubt that Chávez is a committed Catholic. The countrys eternally excluded and exploited social classes, Silva said, feel they have a man in whom they confide.
In Bolivia, President Evo Morales own police chief is an ex-Jesuit and a staunch liberation theologian, Rafael Puente Calvo, considered one of the presidents ideological hardliners.
Similar links between some stalwarts of liberation theology and secular political forces can be found wherever the left has come to power in Latin America.
This secular reincarnation of liberation theology, with its inherent tendency to spawn tensions with the Catholic hierarchy, comes atop a series of serious challenges already facing Catholicism in the region. They include the steady movement of Catholics toward Pentecostalism, and the emergence for the first time of a sociologically significant pool of people, concentrated especially in the impoverished barrios of Latin Americas teeming mega-cities, who say they have no religious faith at all.
Despite all this, one can nevertheless make a case for optimism about the future of the church in Latin America.
In the forthcoming volume [How Latin America Saved the Soul of the Catholic Church (Paulist Press)], Dominican Fr. Edward Cleary, a longtime observer of the region, argues that that Latin America is in the grip of a major religious revival, with the surge in Pentecostalism representing its leading edge. Catholicism, Cleary says, is also becoming more dynamic, generating higher levels of commitment among those who remain. Cleary believes this Catholic awakening has its roots in lay movements that go back to the 1930s and 40s, but its been jump-started by healthy competitive pressure.
As one bit of evidence, Cleary cites vocations to the priesthood. Overall, seminarians in Latin America have increased 440 percent in the last two decades. In Honduras, the national seminary had an enrollment of 170 in 2007, an all-time high for a country where the total number of priests is slightly more than 400. Twenty years ago, there were fewer than 40 candidates. Bolivia saw the most remarkable increase; in 1972, the entire country had 49 seminarians, while in 2001 the number was 714.
A more pastoral tone
This new social capital intersects with a new spirit among the Latin American bishops, who in the main seem determined to avoid the ideological fractures of the past and to strike a more pastoral and evangelical tone. During the Fifth General Conference of the Latin American and Caribbean Bishops, held last May in Aparecida, Brazil, the bishops effectively endorsed a moderate form of liberation theology, centered on four points:
The bishops assessment was clear from the decision to meet with a group of liberation theologians prior to the opening of the conference, and from the fact that several acted as theological advisers. Asked about the relationship, Cardinal Oscar Rodríguez Maradiaga of Honduras told the press, There is no opposition or antagonism, by any means. We have been open to them from the beginning, and I can say that we remain in contact with them. Bishop Roque Paloschi of Roraima, Brazil, was blunt: The theology of liberation lives.
Given that stance, its conceivable that the mainstream leadership of the church may be able to work out a modus vivendi with Latin Americas new leftist governments, focused on pragmatic social policy and economic development that benefits the poor, while unleashing the churchs new missionary energies to help build a more dynamic civil society. Doing so might allow church leaders to more persuasively challenge the anti-democratic and extremist features of regimes such as Venezuelas under Chávez, without coming off as apologists for ecclesiastical privilege.
National Catholic Reporter, November 23, 2007 [corrected 12/14/2007]
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