GUSTAVO GUTIÉRREZ: THE FATHER OF LIBERATION THEOLOGY By: Henkholun Doungel. INTRODUCTION Gustavo Gutierrez Merino is one of the most prominent figures in Latin American Catholicism. He is a Peruvian theologian and Dominican priest; and he is considered as the father of “Liberation Theology”.1 With his publication of A Theology of Liberation: History, Politics, Salvation in 1971, Gutierrez propagate Liberation Theology that became the predominant voice for this new branch of theology in Latin America in the late 20th century. This essay describes the life and work of Gustavo Gutierrez giving special attention to his theological contributions, particularly in his advocacy for the liberation of the poor and providing a voice for the voiceless. 1. A LIFE SKETCH OF GUSTAVO GUTIERREZ Gustavo Gutierrez was born on June 8, 1928 in the Monserrat barrio of Lima. He is of Native American heritage, being of mixed Quechua and Spanish descent. He was afflicted with Osteomyelitis, which left him bed-ridden for most of his adolescence and forced him to use a wheel chair from the ages of 12 to 18.2 When his physical condition improved, Guterriez studied medicine and literature in Peru. From 1951 to 1955, he studied Psychology and Philosophy at the University of Louvain in Belgium. He also did his licentiate in philosophy on Freud 1 “Gustavo Gutiérrez,” The Biography Channel, http://www.biography.com/ people/gustavo-guti%C3%A9rrez-39197 (accessed Sept. 10, 2013). 2 Hartnett, Daniel (Feb. 3, 2003). “Remembering the Poor: an Interview with Gustavo Gutierrez”. America Magazine. Retrieved 1 Sept. 2010. http:// www. americamagazine.org/content/article.cfm?article_id=2755. Page 1 of 12 and studied the prominent Catholic theologians of the day. From 1955 to 1959, Gutierrez studied at the University of Lyons where he received his Ph.D. in Theology.3 At both European universities, Gutierrez continued his studies of Karl Marx, a study that he began earlier in Lima. His experiences and learning in Europe are important for the task of understanding his liberation theology. Gutierrez returned to his native place Lima in 1959 and was ordained as a priest in the same year. As a parish priest, he began working as a tutor in the Department of Theology and Social Science at the Catholic University of Lima. He also became the chaplain of the National Union of Catholic Students. He spends much of his life living and working among the poor and oppress in Rimac, a slum area of Lima, Peru. Gutierrez holds the John Cardinal O’Hara Professorship of Theology at the University of Norte Dame. He has been professor at the Pontifical Catholic University of Peru and a visiting professor at many major universities in North America and Europe. He has published in and been a member of the board of directors of the international journal, Concilium.4 Gutierrez is also a member of the Peruvian Academy of Language, and in 1993 he was awarded the Legion of Honor by the French government for his tireless work. In 2002 Gutierrez was elected to the American Academy of Arts and Sciences, and in 2003 he received the prestigious Principe de Asturias award.5 On September 20, 2009 Elmhurst College recognize 3 Eddy Muskus, “Liberation Theology: Its Origins and Early Development”, pp. 35-36. assets.cambridge.org/0521461448/sample/0521461448 WS. 4 “Gustavo Gutierrez, O.P.”, Department of Theology: People. University of Notre Dame. Retrieved 1 September 2010. http://theology.nd.edu/people/faculty/ gustavo-gutierrez-o-p/ 5 “Gustavo Guteirrez”,http://www.en.wikipedia.org/wiki/Gustavo_Gutierrez. Page 2 of 12 his work for social justice and personal dignity by conferring upon him its highest honor, the Niebuhr Medal.6 2. METHODOLOGY Gutierrez employed Karl Marx’s critiques of ideology, class, and capitalism as part of his theological analysis of how to use Christianity to make people’s lives better here and now rather than simply offer them hope of rewards in heaven. However, Gutierrez was selective in his use of Marx. He incorporated ideas regarding class struggle, private ownership of the means of production, and critiques of capitalism, but he rejected Marx’s ideas about materialism, economic determinism, and of course atheism. Gutierrez portrays theology as “critical reflection on historical praxis”,7 and places Christian action (praxis) as a first step for the church to do within and outside the church that is followed by theological reflection as a second step. As Gutierrez explains it, liberation theology communicates the Gospel “re-read from the standpoint of the other, of the poor and the oppressed”.8 The life or concrete situation of the oppressed is the central focus of liberation theology. Luis Segundo gives this new theological methodology the name of hermeneutic circle. ‘Hermeneutic’ means ‘having to do with interpretation,’ and the circular nature of this interpretation stems from the fact that each new reality obliges us to interpret the 6 “Gustavo Gutierrez: The Poor’s Prophetic Voice” By Andrew Santella, http:// www.public.elmhurst.edu/niebuhrmedal/recipients/gutierrez. (accessed Sept. 20, 2009). 7 Gustavo Gutierrez, A Theology of Liberation: History, Politics, and Salvation (Teología de la liberación: perspectivas, 1971) trans. Sister Caridad Inda and John Eaglson, rev. ed. (Maryknoll, NY: Orbis Books, 1988) 12. 8 Gustavo Gutierrez, “Liberation, Theology and Proclamation,” in Concilium (New York: Herder and Herder, 1971) 73. Page 3 of 12 word of God afresh, to change reality accordingly, and then to go back and reinterpret the word of God again, and so on.9 3. THEOLOGY OF GUSTAVO GUTIERREZ Gutierrez’s theological development was affected by his own life experience. The world that he knew in his youth was a world of injustice and oppression against the poor. While still early in his career as a priest, Gutierrez began drawing on both philosophers and theologians in European tradition to develop his own beliefs. Gutierrez does theology from the perspective of the poor within the church. The following basic principles guided him in his theological exercise. Love (as a commitment to one’s neighbor), spirituality (focused on an active life in the world), this-worldliness as opposed to other-worldliness, the church as a servant of humanity, and the ability of God to transform society through the works of human beings. Based on these principles Gutierrez organized his theology specifically on the beliefs that (i) God loves all persons equally and gratuitously; and (ii) God loves the poor preferentially. The primary starting place in his liberation theology is that Christians ought to have a preferential option for the poor. Gutierrez’s main contribution in Christian theology is in the movement for the liberation of the poor, which he theologized and coined it as “the theology of liberation”. He developed and explained his theology in a number of books he wrote,10 which may be summed up in this essay under the following headings: (i) Defining Liberation Theology, (ii) The Preferential Option for the Poor, and (iii) Liberation and Salvation. 9 Gutierrez, A Theology of Liberation, 8. See Section 6 of this essay for the list of the theological writings of Gustavo Gutierrez. 10 Page 4 of 12 3.1. Defining Liberation Theology Liberation theology is a theology, not the political movement with which many people equate it. It is a logical set of religious ideas about and promoting liberation from injustice and oppression of any kind with its basis in the Bible.11 The term “Liberation Theology” was coined by Gustavo Gutierrez as a reflection of what was seen in Latin American society throughout history, and on the implications of Christian faith for the poor in a new way. Gustavo Gutierrez, describes Liberation Theology as ‘a theological reflection based on the gospel and the experiences of men and women committed to the process of liberation in the oppressed and exploited land of Latin America. It is a theological reflection... born of shared efforts to abolish the current unjust situation and to build a different society, freer and more human.’12 For him, the basis for liberation theology is in the relationship between human emancipation (in social, political, and economic contexts) and the kingdom of God. In Theology of Liberation, Gutierrez identifies three areas in which humans need liberation: (i) Political liberation: In his words, “liberation expresses the aspirations of oppressed peoples and social classes, emphasizing the conflictual aspect of the economic, social, and political process which puts them at odds with wealthy nations and oppressive classes.”13 (ii) Psychological, or Anthropological Liberation: “At a deeper level, liberation can be applied to an understanding of history. Liberation in history of all dimensions of human freedom, with humankind 11 Christian Smith, The Emergence of Liberation Theology (Chicago: The University of Chicago Press, 1991), 27. 12 Gutierrez, A Theology of Liberation, 209. 13 Gustavo Gutierrez, “The Meaning of the Term Liberation”, in The Third World Liberation Theologie: A Reader, edited by Dean William Ferm (Maryknoll, New York: Orbis Books, 1986), 15. Page 5 of 12 being responsible for their destinies.”14 (iii) Liberation from Sin: “Christ the Savior liberates humankind from sin, which is the ultimate root of … all injustice and oppression”.15 Gutierrez believed that the theology had to address itself to the social and political concerns of Latin America by learning from the poor’s attempts to liberate themselves from the various oppressive structures. Theology of Liberation challenged the church to accept the demands of the New Testament and involve itself in the struggles of the poor. 3.2. The Preferential Option for the Poor Gutierrez’s focus on the poor, as mentioned above, is rooted not only in his reading of the Bible but also in his own lived experience. In his book, A Theology of Liberation: History, Politics, Salvation (1971, Eng. Trans. 1973), he explains his notion of Christian poverty as an act of loving solidarity with the poor as well as a libratory protest against poverty. For him, the centre of the problem in Latin America is sin manifested in an unjust social structure, and puts emphasis on the dignity of the poor. Gutierrez’s theology explain three distinct, yet connected forms of poverty: (i) material poverty, (ii) spiritual poverty, and (iii) voluntary poverty as protest. Spiritual poverty is typified in the first beatitude of being blessed when “one is poor (Lk)” or “poor in Spirit (Mt).”16 It is recognizing our humble dependence on God. The division between the spiritual and the material, Gutierrez believes, is impossible. He argued that when we recognize the inherent connection of the 14 Gutierrez, “The Meaning of the Term Liberation”, 15. Gutierrez, “The Meaning of the Term Liberation”, 16. 16 Gustavo Gutierrez, The Power of the Poor in History, trans. Robert R Barr. (Maryknoll, NY: Orbis, 1983), 205. 15 Page 6 of 12 spiritual and the material, we move toward preferring the poor by protesting the unjust systems at work with our lifestyles – we voluntarily live in simplicity and poverty. We imitate Christ who emptied himself and enter into solidarity with the poor. Gutierrez presented his justification for adopting a preferential option for the poor in his essay, “Liberation and the Poor: The Puebla Perspective.”17 He asserts that in adopting a preferential option for the poor when interpreting the Bible, the exegete is mirroring Christ’s action of leaving the glory of heaven to live and work among the poor. In addition, the preference for the poor is base on “the fact that God, as Christ shows us, loves them (the poor) for their concrete, real conditions of poverty whatever may be their moral or spiritual disposition.”18 Gutierrez concludes his justification for this principle by quoting words Pope John Paul II spoke in the barrio of Santa Cecilia on January 30, 1979: “You, being poor, have a special right to my special concern and attention. . . . The Pope loves you because you are God’s favorites.”19 Gutierrez suggests that as the Pope favors the poor, so God loves the poor more than the non-poor. Gutierrez did a biblical analysis of poverty, in which he distinguishes poverty into a scandalous state and a spiritual infancy.20 He observes that while God abhors the first, the second is valued. However, for Gutierrez these two states 17 Gustavo Gutierrez, “Liberation and the Poor: The Puebla Perspective,” Third World Liberation Theologies An Introductory Survey, ed. D. W. Ferm (Maryknoll Orbis, 1986), 34-37. 18 Gutierrez, “Liberation and the Poor,” 35. 19 Gutierrez, “Liberation and the Poor” 36-37. 20 Bruce G. Fawcett, “A Critical Analysis of some Hermeneutical Principles found in Latin American Theologies of Liberation”, JETS 37/4 (Dec. 1994), 572. Page 7 of 12 of poverty live together side-by-side in the faith of the believers of Latin America. There is a hunger for God, and on the other hunger for bread. 3.3. Liberation and Salvation Gustavo Gutierrez has noted clearly the soteriological nature of his theology: “The theology of liberation is a theology of salvation in the concrete, historical, and political conditions of our day.”21 In fact, a decidedly soteriological focus has shaped his theology from its very beginnings. Within Gutierrez’s theological system, liberation and salvation becomes the same thing. The first step toward salvation is the transformation of society: the poor must be freed from economic, political, and social oppression. This will involve both struggle and conflict, but Gutierrez does not shy away from it. The second step towards salvation is the transformation of the self: we must begin to exist as active agents rather than passively accepting the conditions of oppression and exploitation that surround us. The third and final step is the transformation of our relationship with God -specifically, the liberation from sin.22 Joyce Murray argued that Gutierrez does not reduce salvation to historical liberation. Gutierrez interprets salvation ultimately as communion with God and one another in history and beyond it.23 In fact, his communal understanding of Soteriology is central to his theology. For Gutierrez, salvation is not merely liberation; it is communion with God and one another in history and beyond. In the transformative communities, the poor and marginalized are set free for love and 21 Gutierrez, The Power of the Poor in History, 63. Austin Cline, “Catholic Liberation Theology in Latin-America: Fighting Poverty with Marx & Catholic Social Teachings”, http://atheism.about.com/ od/theology/a/ lib_catholic.htm. 23 Joyce Murray, C.S.J., “Liberation for Communion in the Soteriology of Gustavo Gutierrez” Theological Studies 59 (1998), 52. 22 Page 8 of 12 communion with God. In A Theology of Liberation, he made the soteriological point that human beings are call to meet God insofar as they constitute a community. As he put it, “it is a question not so much of a vocation to salvation as convocation.”24 The ultimate purpose of liberation is communion in love. The journey of a people to liberation leads to encounter with God and a new creation (community) is simultaneously fashioned. Eschatological salvation, namely ‘final communion with God and others’, is anticipated historically in covenantal communities such as base Christian communities engaged in integral liberation. The primary subject of salvation, in Gutierrez’s view, is the community rather than the individual.25 4. EVALUATION Gutierrez’s “Liberation theology” is the first school of theology that clearly reflected the side of the oppressed and it is able to perceive many changes necessary in Christian theology, to be faithful to the liberative message of Jesus. In fact, it is the greatest change in theology that has taken place since the time when the Christian Church came to terms with the Roman Empire under Constantine; and since the time theology had been done from the side of the powerful. This is true particularly of the modern period when the European countries expanded into other continents. Gutierrez’s ideas took hold in Latin America and brought him international recognition, even as he continued as a parish priest. They also provoked sharp opposition from many who saw liberation theology as an attempt to reduce Christianity to little more than Marxist or left-wing politics. 24 25 Gutierrez, A Theology of Liberation, 45. Murray, “Liberation for Communion…”, 58. Page 9 of 12 Church authorities were sometimes disturbed by Gutierrez’s ideas. In some quarters, the theology of liberation still has the reputation of being “unspiritual”, “too-political”, and “horizontal”. Cardinal Joseph Ratzinger was one of the firm critics of Gutierrez during the 1980s. In the middle of that decade, the congregation twice issued official warnings against aspects of liberation theology, accusing him of insufficiently critical use of Marxist ideas. Although Gutierrez himself was not condemned, many other liberation theologians received Papal censure. Because of the perceived connection between followers of liberation theology and leftist groups in Latin America, such as the Sandinistas in Nicaragua, many liberation-minded priests were killed in Central American countries during the wars and civil conflicts of the 1980s. At the same time, in a 1986 letter to Brazil’s bishops, Pope John Paul II affirmed liberation theology as “useful and necessary”.26 5. CONCLUSION A primary critique of liberation theology is its tendency towards violence. Gutierrez, its greatest exponent, has said, “The theology of liberation is rooted in a revolutionary militancy”.27 However, we also have courageous examples of selfsacrificing love as seen through Archbishop Oscar Romero. Therefore, as in all movements, there exists a diversity of opinions. Gutierrez remains a key voice in liberation theology, which has come to include feminist and black theology. His contribution to theology and the church’s vocation and responsibility to the poor, marginalized, and disenfranchised is unparalleled and will have a lasting impact into the future. 26 Austin Cline, “Catholic Liberation Theology in Latin-America: Fighting Poverty with Marx & Catholic Social Teachings”, 3. http://atheism.about.com/ od/theology/a/ lib_catholic.htm. 27 Gustavo Gutierrez, The Power of the Poor in History, 205. Page 10 of 12 6. THEOLOGICAL WRITINGS OF GUSTAVO GUTIERREZ Gustavo Gutiérrez, A Theology of Liberation: History, Politics, and Salvation (Teología de la liberación: perspectivas, 1971) trans. Sister Caridad Inda and John Eaglson, rev. ed. (Maryknoll, NY: Orbis Books, 1988). Gustavo Gutiérrez, The God of Life (El Dios de la vida, 1989). Trans. Matthew J. O’Connell. Maryknoll, NY: Orbis Books, 1991. Gustavo Gutiérrez, Las Casas: In Search of the Poor of Jesus Christ (En busca de los pobres de Jesucristo, 1992), trans. Robert R. Barr (Maryknoll, NY: Orbis Books, 1993). Gustavo Gutiérrez, On Job: God-Talk and the Suffering of the Innocent (Hablar de Dios desde el sufrimiento del inocente: una reflexíon sobre el libro de Job, 1986), trans. Matthew J. O’Connell (Maryknoll, NY: Orbis Books, 1987). Gustavo Gutiérrez, The Power of the Poor in History (La fuerza histórica de los pobres: selección de trabajos, 1979), trans. Robert R. Barr (Maryknoll, NY: Orbis Books, 1983). Gustavo Gutiérrez, Sharing the Word Through the Liturgical Year (Compartir la palabra a lo largo del año litúrgico, 1995) trans. Colette Joly Dees (Maryknoll, NY: Orbis Books, 1997). Gustavo Gutiérrez, The Truth Shall Make You Free: Confrontations (La verdad los hará libres: confrontaciones, 1986) trans. Matthew J. O’Connell (Maryknoll, NY: Orbis Books, 1990) Gustavo Gutiérrez, We Drink from Our Own Wells: The Spiritual Journey of a People (Beber en su propio pozo: en el itinerario espiritual de un pueblo, 1983) trans. Matthew J. O’Connell (Maryknoll, NY: Orbis Books, 1984). James. B. Nickeloff, ed., Gustavo Gutiérrez: Essential Writings, The Making of Modern Theology (Minneapolis: Fortress Press, 1996). 7. BIBLIOGRAPHY “Gustavo Gutierrez,” The Biography Channel. http://www.biography. Com/people/gustavo-guti%C3%A9rrez-39197. (accessed Sept. 10, 2013). ----- “Gustavo Gutierrez”. Department of Theology: People. University of Notre Dame. Retrieved 1 Sept. 2010. http://theology.nd.edu/people/ faculty/ gustavo-gutierrez-o-p/ Cline, Austin. “Catholic Liberation Theology in Latin-America: Fighting Poverty with Marx & Catholic Social Teachings”. http://atheism.about.com/od/ theology/a/lib_ catholic.htm. Fawcett, Bruce G. “A Critical Analysis of some Hermeneutical Principles found in Latin American Theologies of Liberation”. JETS 37/4 (December 1994), 569-581. Gutierrez, Gustavo. “Liberation and the Poor: The Puebla Perspective,” Third World Liberation Theologies An Introductory Survey. Ed D. W. Ferm. Maryknoll Orbis, 1986. Gutierrez, Gustavo. “Liberation, Theology and Proclamation,” in Concilium. New York: Herder and Herder, 1971. Gutierrez, Gustavo. “The Meaning of the Term Liberation”, in The Third World Liberation Theologie: A Reader, edited by Dean William Ferm. Maryknoll, New York: Orbis Books, 1986. Gutierrez, Gustavo. A Theology of Liberation: History, Politics, and Salvation ----- Page 11 of 12 (Teología de la liberación: perspectivas, 1971) trans. Sister Caridad Inda and John Eaglson, rev. ed. Maryknoll: New York, Orbis Books, 1988. Gutierrez, Gustavo. The Power of the Poor in History. trans. Robert R Barr. Maryknoll: New York, Orbis, 1983. Hartnett, Daniel. “Remembering the Poor: an Interview with Gustavo Gutierrez”. America Magazine. Retrieved 1 Sept. 2010. http://www. americamagazine.org/content/ article.cfm?article_id=2755 Murray, C.S.J., Joyce. “Liberation for Communion in the Soteriology of Gustavo Gutierrez” Theological Studies 59 (1998), 51-59. Muskus, Eddy “Liberation Theology: Its Origins and Early Development”, 35-36. assets.cambridge.org/0521461448/sample/0521461448WS. Santella, Andrew. “Gustavo Gutierrez: The Poor’s Prophetic Voice”.http://www. public.elmhurst.edu/niebuhrmedal/recipients/gutierrez (accessed Sept. 20, 2009). Smith, Christian. The Emergence of Liberation Theology. Chicago: The University of Chicago Press, 1991. ***************************** Page 12 of 12