The entire Christian biblical story speaks to us of a plan for the salvation of Man fallen into sin through disobedience after Creation; a project that is realized through the saving action of Christ through the voluntary immolation of himself on the Cross and which is accomplished with the advent of the Messianic Kingdom at the return of Christ to Earth.
In a polarization that has
lasted for centuries, for some it is "fairy tales", "the opium
of the peoples", through which domination is exercised over Man and in
Society; for others it is the Word inspired by God among men to guide the
Chosen and lead them to eternal salvation, that is: an immortal and
incorruptible body in that Kingdom of the Righteous to come. However we place
ourselves between these two poles it must be recognized that in a circular
process of interdependence it could be said that the Holy Scriptures and the Tradition
matured on the biblical narrative have guided the Church for over two thousand
years, but vice versa the Church itself, becoming the custodian and guardian of
Faith and Tradition over the centuries, guides the analysis and interpretation
of the Holy Scriptures over time, contextualizing and updating their meaning.
The way in which to read them, according to the Church, is not hidden -
although it is a much debated topic - and can be found in a document of the
Pontifical Biblical Commission entitled "The interpretation of the Bible
in the Church" [1]. Below, for illustrative and explanatory purposes of
the questions posed in the title, we will try to use - as far as possible -
concepts and arguments of this important document in order to avoid possible misunderstandings
and errors.
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Liberation theology
In the biblical reading, the
prospect of a liberation theology appears, among others, intellectually
attractive and desirable, but it is certainly - as is made clear in the
aforementioned document - a complex theological movement, consolidated towards
the beginning of the seventies, which should not be unduly simplified.
Moreover, in the aforementioned document, it is recognized that the starting
point of the movement, in addition to the economic, social and political
circumstances of the countries of Latin America, is found in two great
ecclesial events:
- the Second Vatican Council, with its declared desire to update and orient the pastoral work of the Church towards the needs of today's world,
and
- the II General Conference of the Latin American
Bishops in Medellin in 1968, which applied the teachings of the Council to the
needs of Latin America.
But, if on the one hand it was a successful theological movement - in fact it also spread to other parts of the world (Africa, Asia, black population of the United States) - it is clear that it is difficult to discern whether there is "one" theology of liberation and define its method. It seems equally difficult to adequately determine his way of reading the Bible, although it seems we can say that it does not adopt a special method, but, starting from its own socio-cultural and political points of view, it practices a biblical reading oriented according to needs of the people, who seek nourishment for their faith and life in the Bible. In short, it's looking for a reading that arises from the situation experienced by the people in circumstances of oppression in order to look for the nourishment capable of sustaining them in their struggles and hopes, from which the Christian practice tending to the transformation of society through justice and love. In short, in faith, Scripture is transformed into a factor of dynamism of integral liberation, where the principles are as follows:
i. God
is present in the history of his people to save them.
ii. He
is the God of the poor, who cannot tolerate oppression or injustice.
iii. This is the reason why
exegesis cannot be neutral, but must take sides, following God, on the side of
the poor and engage in the struggle for the liberation of the oppressed.
iv. Participation in this
struggle makes it possible to bring out meanings that are discovered only when
the biblical texts are read in a context of effective solidarity with the
oppressed.
v. Since the liberation of the
oppressed is a collective process, the community of the poor is the best
recipient to receive the Bible as a word of liberation.
Furthermore, since the biblical texts were written for communities, the reading of the Bible is entrusted in the first place precisely to communities, especially where the Word of God is fully current, thanks above all to the capacity that some "founding events" possess (the release from Egypt, the Passion and Resurrection of Jesus) to arouse new achievements in the course of history.
It is useless here to discuss
and give evidence, in support of liberation theology, drawing it from the
overall meaning of the biblical account and in particular from the many passages
- especially, but not limited to, the New Testament - that motivate it [2]; it is taken for granted! Although, however, it is recognized that
liberation theology includes elements whose value is undisputed, it is also
emphasized that such an oriented reading of the Bible involves certain risks,
particularly not paying as much attention to other texts of the Bible itself.
And it is precisely to pay attention elsewhere as well, what we will try to do
below, since if it is recognized that exegesis cannot be neutral, one must also
take care that it is not one-sided. Under the pressure of enormous social
problems, it is recognized that the emphasis has sometimes been placed more on
an earthly eschatology, and sometimes to the detriment of the transcendent eschatological
dimension of Scripture; ultimately, a devaluation of the prophetic connotations
inherent in Scripture itself.
The First Letter of Peter - A Christian code of conduct [3] (1 Peter 2: 11-25).
To direct attention elsewhere
and avoid looking unilaterally, therefore, the following passage from the First
Letter of Peter is proposed as an example, in the form familiar to North
American evangelicals, who in a self-evident and non-exclusive way rightly
interpret in it is a Christian code of conduct.
(11) Beloved, I entreat you as fellow sojourners and temporary residents [on this earth] to refrain from the fleshly lusts which are waging war against your [very] lives. (12) Keep your manner of life among the gentiles (i.e., unbelievers) [morally] good, so that although they slander you as evil-doers, yet when they look upon your good works (i.e., life and production) they may [yet] give glory to God on the day of visitation. (13) Submit yourselves to every established human authority for the Lord's sake, whether to a king, as being sovereign, (14) or to [other] executives, as being sent through Him for the purpose of reproving evil doers but for praising those who do good. (15) For this is the will of God, namely, for you to muzzle the ignorance of foolish men by doing good, (16) as free men, yet not using your freedom as a cloak for evil but as servants of God. (17) Give respect to everyone, love the brotherhood [of believers], fear God, honor the king. (18) Servants subordinate yourselves to your masters with all respect, not only to those who are good and reasonable, but also to those who are unfair. (19) For this is pleasing [in God's sight], [namely] if for the sake of [maintaining a clean] conscience towards God someone bears up under afflictions when unjustly [subjected to] suffering. (20) But what sort of glory [is yours] if you endure punishment for having sinned? But if you endure suffering for doing what is good, this is pleasing to God. (21) For it is indeed to this purpose that you have been called (i.e., sharing in the sufferings of Christ); for Christ also died on your behalf, leaving you an example so that you might follow in His footsteps: (22) "He committed no sin, nor was any guile found in His mouth" (Is.53:9b). (23) He did not return slander when He was slandered, did not threaten when He suffered, but He entrusted Himself to the One who judges righteously. (24) He Himself bore our sins in His body on the tree, in order that we, having died to sins, might live to righteousness. By His wound you were healed. (25) For you were once like sheep going astray, but you have now turned back to the Shepherd and Overseer of your lives. (1st Peter 2:11-25)
It is evident to every reader,
even without any theological preparation, that the dominant theme in the above
passage is that of submission and obedience; whether it is a king, or a ruler,
or a master, as well as any other established human authority. And it should be
noted that submission and obedience are due not only to those (in authority)
who are good and reasonable, who are just, but also to those who are unjust.
Yes! Because this must be done for the sake of Lord's love, so that through the
sufferings that derive from it each "Called" can participate in the
sufferings of Christ, all the more the more he marches towards eschatological
times and towards the Great Tribulation. Ultimately, the call is endurance of
suffering for having done good; this is pleasing to God! Christ did not return
the slander when he was slandered, he did not threaten when he suffered, but
entrusted himself to the One who judges rightly.
The clash of meaning that seems to arise between liberation theology and the above passage from the First Letter of Peter is equally evident to every reader. This is not a single case and it could not be ignored, because there are numerous other examples, even in Old Testament writings, which can be understood in contrast with such theology. See, for example, Psalm 2 (source The Jerusalem Bible -1966):
|
Why this uproar among the nations? Why this impotent muttering of pagans - |
Ask and I will give you the nations for your heritage, the ends of the earth for your domain. |
|
kings on earth rising in revolt, princes plotting against Yahweh and his Anointed. |
With iron sceptre you will break them , shatter them like potter’s ware”. |
|
“Now let us break their fetters, Now let us throw off their yoke!”. |
So now kings, learn wisdom; earthly rulers, be warned; |
|
The One whose throne is in heaven sits laughing, Yahweh derides them. |
serve Yahweh, fear him, tremble and kiss his feet, |
|
Then angrily he addresses them, in a rage he strikes them with panic. |
or he will be hungry and you will perish, for his anger is very quick to blaze. |
|
“This is my king, installed by me on Zion, my holy mountain”. |
|
|
Let me proclaim Yahweh’s decree; he has told me: “You are my son, today I have become your father. |
Happy all who take shelter in him. |
Rather, it is necessary to explain
what appears to be a contradiction and prevent it from being a reason for
misdirection and opposition, especially among Christians. In this regard, a
reflection is proposed below on a passage from the Second Letter of Peter.
The proposal of
some "Angelic" Questions [4]
The Second Letter of Peter, 2
Pt 2.10 -11, in the CEI 2008 Bible version which literally translates from
Greek (into Italian):
10 ...... Reckless, arrogant, they are not afraid to insult "the
glorious fallen beings", 11 while the angels, superior to them in strength and power, do not bring
before the Lord any offensive judgment against them.12
Other modern versions, however, indicate "manifestations
of glory".
When asked about it, the North
American Evangelicals reply that the key Greek word here is doxa in the plural,
so "glories" is a fairly literal translation, but in terms of
interpretation the translation above is exactly correct: this is a
criticism of the Gnostics [5] who thought they were casting spells, in effect,
against fallen angels. Here is a link explaining this in detail. (see the
link: https://ichthys.com/mail-Preaching-to-the-Spirits.htm#reviling%20angelic%20beings ).
Therefore what was valid then
against the Gnostics, namely the guilt of not being afraid of insulting the
glorious fallen beings (which even though they remain a manifestation of glory)
does not also apply to us today against our recklessness and sometimes
insulting any established human authority?
On such a line of thought
there is absolutely reason to argue that the contents of the Letters (2 Peter
2: 10-11) and (Jude 1: 8-10) are closely related, particularly because (Jude 1:
9) provides the example of Michael refraining from making a "blasphemous
judgment" against the devil. But, it is even more remarkable that Christ
himself with such a power of him accepted to be tempted and to refuse any
worldly offer while maintaining the utmost respect for the one who opposed him.
The Salvation Project had to progress and be accomplished in the purity of acts
and thoughts!
At first it may seem that all
this further reflection is also aimed at underlining the value of submission
and obedience, in contrast to the theology of liberation, but in reality it
seeks to rediscover the eschatological and prophetic dimension that underlies
the Sacred Scriptures.
Ultimately, "fallen
glorious beings", as well as any established human authority, be it right
or unjust, are "personified" manifestations of glory, against which judgment
seems to be suspended, as well as for all humanity, up to eschatological times;
that is, until the advent of the Messianic Kingdom which will manifest itself
precisely after the Judgment by the Only One who can judge with righteousness
and justice. One wonders: and until then? Will it be valid analogously: “Hands
off Cain”?
Some concluding remarks
It is certain that the mentioned
document [6] of the Sacred Congregation for the Doctrine of the
Faith "INSTRUCTION ON SOME ASPECTS OF THE" THEOLOGY OF LIBERATION
", in its conclusion explicitly indicates:
"We profess our faith that the Kingdom of God, begun here below in
the Church of Christ, is not of this world, whose form is passing away, and
that its own growth cannot be confused with the progress of civilization, of
science, and of human technology, but that it consists in knowing ever more
deeply the unfathomable riches of Christ, to hope ever more strongly in things
eternal, to respond ever more ardently to the love of God, to spread ever more
widely grace and holiness among men. But it is this very same love which makes
the Church constantly concerned for the true temporal good of mankind as well. Never
ceasing to recall to her children that they have no lasting dwelling here on
earth, she urges them also to contribute, each according to his own vocation
and means, to the welfare of their earthly city, to promote justice, peace and
brotherhood among men, to lavish their assistance on their brothers, especially
on the poor and the most dispirited. The intense concern of the Church, the bride of Christ, for the needs of
mankind, their joys and their hopes, their pains and their struggles, is
nothing other than the great desire to be present to them in order to enlighten
them with the light of Christ, and join them all to Him, their only Savior. It can never mean that
the Church is conforming to the things of this world, nor that she is lessening
the earnestness with which she awaits her Lord and the eternal Kingdom."
If this is the case, as is
believed, then it almost seems that when we talk about liberation theology we
need to think of it as an objective projected into the eschatological dimension
and therefore that, while evolving progressively, it will only be fulfilled
with the Advent of the Messianic Kingdom.
At the same time and
indissolubly, as a "methodology to be followed", however, it almost
seems that in order to achieve that objective projected into the eschatological
dimension one can and must speak of the need to adopt a Christian code of
conduct, which includes the one proposed in the two passages of the Letters of Peter;
but not only that; so that the Law cannot be excluded, including the Ancient
one or of human authorities, to "give to Caesar what belongs to Caesar and
to God what belongs to God" (Matthew 22,21 - Mark 12,17 - Luke 20:25).
Ultimately, summarizing in
pseudo-military terms:
Strategic Objective:
Liberation
Tactical Method To Achieve The
Goal: Submission.
Thus, we see how, led by a
similar orientation in the reading of the Holy Scriptures, any controversial
aspects that may be encountered, similar to those illustrated above, can find
adequate logical accommodation and thus losing that apparent screech of
"contradiction" is restored to meaning. to a rational mind that
referred to the Scriptures to orient himself on his own path in this world.
Evidently, the acceptance of
such an interpretation, especially if not endorsed by a high moral authority
who has the status required to do so, would not be the result of
"rationality" alone and this would allow those who that authority
refuse to argue that the contradictions remain unresolved as they are the
result of personal interpretation. Ultimately: a problem of personal conscience
to be solved personally.
°°° °°° °°°
… And they have no need of
lamplight or sunlight, for God will shed light upon them, and they will rule as
kings forever and ever. [Revelation 22.5]
________________________________________
[1] Available at the following link illustrating the
debate and perspectives: https://www.vatican.va/roman_curia/congregations/cfaith/pcb_documents/rc_con_cfaith_doc_19930415_interpretation_it.html
[2] Who would like to know more about: Biblical
foundations; The voice of the Magisterium; A new hermeneutics; may refer to the
following document of the Sacred Congregation for the Doctrine of the Faith
"INSTRUCTION ON SOME ASPECTS OF THE
“THEOLOGY OF LIBERATION” https://www.vatican.va/roman_curia/congregations/cfaith/documents/rc_con_cfaith_doc_19840806_theology-liberation_en.html
[3]
The text available online at ichthys.com by Dr. Robert
D. Luginbill is used here - see https://ichthys.com/Pet34.htm
[4]
So called because they are formulated without any
presumption of truth, but for the sole purpose of illustrating an idea, in the
hope that someone in authority will give their assent or dissent to what is
stated here and can therefore make a "correction".
[5]
Gnosticism was essentially a system of "secret
wisdom" that placed a lot of weight on identifying angelic or near-angelic
beings by name and function, and that "mythologized" the Bible and
other literature into a very complex system of pseudo- spirituality and salvation
through works. (See also the link: https://ichthys.com/mail-Preaching-to-the-Spirits.htm#reviling%20angelic%20beings)
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