<div><br clear="all"><br clear="all"><div><div dir="ltr" class="gmail_signature" data-smartmail="gmail_signature"><div dir="ltr"><div dir="ltr"><div dir="ltr"><p class="MsoNormal"><font color="#141414" face="Georgia, serif"><span style="font-size:16px">When life wins there will be no losers. A'Ida Shibli</span></font></p></div></div></div></div></div></div><div><br></div><div><br><div class="gmail_quote"><div dir="ltr" class="gmail_attr">---------- Forwarded message ---------<br><br></div><br><div dir="auto">Wow! Jean Ann, I just read the whole email. What a great history of Liberation Theology!!! And the rest of the news was interesting as well. I’m sure others will be interested as well so I’m sending it around. (Nothing better to do while resting in a hospital bed. 😂 </div><div dir="auto">Thank you so much, ❤️Catherine<br clear="all"><br clear="all"><div dir="auto"><div dir="ltr" class="gmail_signature" data-smartmail="gmail_signature"><div dir="ltr"><div dir="ltr"><div dir="ltr"><p class="MsoNormal"><font color="#141414" face="Georgia, serif"><span style="font-size:16px">When life wins there will be no losers. A'Ida Shibli</span></font></p></div></div></div></div></div></div><div><br></div><div><br><div class="gmail_quote"><div dir="ltr" class="gmail_attr">On Wed, Oct 23, 2024 from Jean Ann<br></div><blockquote class="gmail_quote" style="margin:0 0 0 .8ex;border-left:1px #ccc solid;padding-left:1ex"><div dir="auto"><br></div></blockquote></div></div><div><div class="gmail_quote"><blockquote class="gmail_quote" style="margin:0 0 0 .8ex;border-left:1px #ccc solid;padding-left:1ex"><div dir="auto">Couldn't copy the photo but it's a long and good article and you just have to watch out for some of the additional readings interspersed here and there<br>Jean Ann<br>Gustavo Gutiérrez, 'father' of liberation theology, dead at 96<br>Peruvian theologian Gustavo Gutiérrez, founder of the liberation theology movement, which sparked both great hopes and controversies within the Catholic Church, passed away October 22 at the age of 96.<br><br>By Vincent de Féligonde<br>(with Martine de Sauto)<br>October 23rd, 2024 at 09:50 am (Europe\Rome). Updated October 23rd, 2024 at 10:34 am (Europe\Rome)<br><br>Father Gustavo Gutiérrez. (Photo: Mohan/Wikimedia Commons)<br>Share<br><br>Peruvian priest and theologian Gustavo Gutiérrez, considered the “father” of liberation theology, died October 22 at 96. On his 90th birthday in 2018, Pope Francis thanked the priest “for all your efforts and for your way of challenging everyone's conscience so that no one remains indifferent to the tragedy of poverty and exclusion.”<br><br>Born on June 8, 1928, in Lima, Peru, into a modest family, Gutiérrez suffered from osteomyelitis (bone infection) as a teenager, which often confined him to bed and led him to read extensively, including Pascal, Giovanni Papini’s History of Christ, and the psychiatrists Karl Jaspers and Honorio Delgado. Once recovered, he began studying medicine and philosophy with the intention of becoming a psychiatrist.<br><br>Theology at the Catholic University of Lyon<br>However, as a member of the Catholic University Movement, he was troubled by "questions about his faith" and decided, at the age of 24, to become a priest. His bishop, considering him too old for the seminary, sent him to Europe. At the Catholic University of Louvain in Belgium, he learned French and wrote a thesis on Freud, before continuing his studies in theology at the Catholic University of Lyon.<br><br>Further reading: Pacem in Terris prize for Gustavo Gutierrez<br>There, he met the Sulpician exegete Albert Gelin, as well as theologians such as the Jesuit Gustave Martelet and the Dominican Marie-Dominique Chenu, who would become one of the experts at the Second Vatican Council. He was also influenced by other Dominicans like theologians Christian Duquoc and Claude Geffré, as well as Louis-Joseph Lebret, the inspiration behind St. Paul VI's 1967 encyclical Populorum Progressio, which addressed human development.<br><br>How to tell the poor that God loves them?<br>Ordained as a priest in 1959, Gutiérrez became a vicar in a parish in the poor neighborhood of Rimac in Lima. Simultaneously, he taught at the Pontifical University in Peru and at various universities in Europe and North America. One question constantly concerned him: how to tell the poor that God loves them?<br><br>In May 1967, two years after the conclusion of Vatican II, in which he had participated (in the last session), he addressed this question to students at the University of Montreal, distinguishing for the first time three dimensions of poverty: real poverty, experienced daily, which “is not a fate, but an injustice"; spiritual poverty, "a synonym of spiritual childhood," which "means entrusting one’s life to God”; and poverty as commitment, which “leads to living in solidarity with the poor, fighting with them against poverty and proclaiming the Gospel beginning from them.”<br><br>Taking into account the suffering of the poor<br>The following year, invited to speak about “theology of development” at a conference in Peru, he explained that “a theology of liberation is more appropriate.” This theological language, which takes into account the suffering of the poor, inspired the bishops gathered in Medellín (Colombia) for the second conference of the Latin American Episcopal Council (CELAM) to discuss the implementation of Vatican II.<br><br>Further reading: Latin American Church plans unprecedented assembly<br>They denounced the “institutionalized violence” of the regimes on the continent, despite its strong Catholic presence, and recognized, in certain circumstances, the legitimacy of revolutionary uprising. For the first time, they affirmed the “preferential option for the poor.”<br><br>"A sign of the times to be scrutinized"<br>In May 1969, Gutiérrez visited Brazil, then enduring its darkest hours under military dictatorship. There, he met students, Catholic Action activists, and priests whose testimonies enriched his thinking, culminating in his seminal work, A Theology of Liberation: History, Politics, and Salvation (published in 1971).<br><br>“Before the Council,” he explained, "John XXIII had announced: the church is and wants to be the church of all, and particularly the church of the poor,” as he recounted in 2012 to La Croix. “Some of us saw it as a sign of the times that needed to be scrutinized, as the apostolic constitution Gaudium et Spes demands. Because of my age and my presence at the Council and in Medellín, I became the one to formulate this theology. It could have been someone else.”<br><br>Not a political program<br>The liberation Gutiérrez referred to was not a political program. It operates on three interrelated levels: the economic level, which addresses the root causes of unjust situations; the human level, which states that changing structures is not enough; people must also change; and lastly and most profoundly, the theological level, which involves liberation from sin, which is the refusal to love God and one’s neighbor.<br><br>As for theology, it ensures that engagement with the poor is a Gospel task of liberation, a response to the challenge poverty poses to the language about God. In a Latin American church with a shortage of priests, this movement, which also involved theologians like Leonardo Boff, Juan Luis Segundo, and Father Helder Camara, gave birth to over 80,000 base communities in Brazil alone and more than a million Bible study groups. And it became contagious elsewhere: among Black minorities in the United States, in Africa, and Asia, Third World theologies began to emerge.<br><br>Strong opposition<br>However, it also faced strong opposition. The most violent came from economic, political, and military powers in Latin America and the United States. But opposition also came from Catholics, who accused the movement of using ideas from Marxist analysis to interpret certain aspects of poverty.<br><br>Further reading: Theologian of Liberation<br>During the CELAM conference in Puebla (1979), resistance emerged within the Latin American church itself, backed by St. John Paul II, elected five months earlier and making his first trip to Latin America. While inviting the bishops to "take as a starting point the conclusions of Medellín, with all their positive aspects," including the preferential option for the poor, John Paul II—a Pole from a communist regime, and therefore very critical of any reference to Marxism—urged them not to “ignore the incorrect interpretations that have sometimes been made, which require serene discernment, timely criticism, and clear positions.”<br><br>Criticism from John Paul II<br>The new pope specifically criticized “re-readings of the Gospel based more on theoretical speculation than on an authentic meditation of the word of God and a true evangelical commitment.” He warned against portraying Jesus as politically engaged, a figure fighting against Roman domination and powers, thus involved in class struggle. "This conception of Christ as a political figure, a revolutionary, as the subversive of Nazareth, does not tally with the Church's catechesis,” he emphasized.<br><br>In 1984, liberation theology was severely criticized by the Congregation for the Doctrine of the Faith, led by then-Cardinal Joseph Ratzinger, the future Pope Benedict XVI. Gutiérrez, along with others, had to defend his ideas. In March 1986, a second instruction offered a much more positive reinterpretation. And in 2004, at the end of a 20-year “dialogue” process, Gutiérrez received a letter from Cardinal Ratzinger, expressing gratitude to the Almighty for the satisfactory conclusion of this journey of clarification and deepening.<br><br>Entering the Dominicans<br>Three years earlier, Gutiérrez had joined the Dominican Order, where he made his solemn profession on October 24, 2004, at the Holy Name Convent in Lyon, France. 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The opposition reveals the growing divide between the world of culture and a segment of Catholics.<br>Restitution of artifacts challenges colonial narratives, embraces cultural dialogue<br>Interview: For philosopher Souleymane Bachir Diagne, objects taken from former colonies have been incorporated into collections. They express universality, which should be valued, without ignoring the need to trace their journey and restore their ownership.<br>Pope in Belgium: The Catholic University of Louvain shows its openness and dialogue with society<br>To celebrate the 600th anniversary of the Catholic University of Louvain, Pope Francis is set to visit the distinct entities that foster dialogue with society in Leuven, Flanders, and Louvain-la-Neuve in Wallonia.<br><br>Religion<br>World news<br>Opinions<br>Pray<br>Ethics & society<br>Family & lifestyle<br>Laudato si'<br>Bakhita Stories<br>About us Terms of sale Terms and conditions Contact Us Newsletters Cookie settings Privacy Policy<br>© 2024 Bayard - All rights reserved<br>"<br><a href="https://international.la-croix.com/religion/gustavo-gutierrez-father-of-liberation-theology-dead-at-96#:~:text=EN,All%20rights%20reserved" target="_blank">https://international.la-croix.com/religion/gustavo-gutierrez-father-of-liberation-theology-dead-at-96#:~:text=EN,All%20rights%20reserved</a><br><br>Jean Ann<br><br><br><div data-smartmail="gmail_signature">Jean Ann</div></div></blockquote></div></div><div><div class="gmail_quote"><blockquote class="gmail_quote" style="margin:0 0 0 .8ex;border-left:1px #ccc solid;padding-left:1ex"><div dir="auto"></div>
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