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Whatever happened to liberation theology?
Christian Century, Oct 20, 1999 by Nancy E. Bedford
Elements of postmodernity as an intellectual current are indeed increasingly present in Latin America. I consider this an ambiguous gift: on the one hand, postmodern tendencies open up spaces for the new perspectives and voices mentioned above; on the other hand, as the social critic Jane Flax notes, a hard-core kind of postmodernity which would postulate the death of history, of the human being and of metaphysics undermines the kind of critical reason that is necessary to counter the "master narrative" constituted by capitalist globalization. A prophetic confrontation with this idolatrous meta-narrative continues to be an important task of Latin American theology. Such a confrontation is needed to help neo- or post-Pentecostal Christians discern the difference between legitimate empowerment by the Holy Spirit and an individualistic doctrine of salvation.
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ANOTHER TASK of theology is to cultivate and reflect upon the "small stories" in the community of faith without forgetting their connection to the "master narrative" of God's kingdom. I don't think we can "construct" the kingdom, but I do think that in the power of the Spirit we can anticipate it in small, significant ways. Latin American theology today lives by "hope against hope," in the apparently absurd confidence that small and humble practices of faith such as singing together or remembering the stories about Jesus can work toward rekindling a viable praxis of structural change. these practices also serve to empower and lend dignity to the poorest, while at the same time contributing to a sense of community.
One of theology's main tasks is to help the community of faith in its search for practices that truly follow in the footsteps of Jesus of Nazareth, in the midst of a great deal of ambiguity and provisionality. Therefore I have come to believe that theology in Latin America today is synonymous with the practice of spiritual discernment. Such discernment is never an individual task; it is nurtured in a community of faith that tries to follow Jesus the Christ by the power of the Spirit. It is very much a practical discipline, but not a pragmatic one. It avoids wishful thinking, living instead by hope. It makes use of whatever analytical tools it can acquire. It is finding new ways, in a new situation, tentatively yet critically, to rework doctrines such as Christology, pneumatology, eschatology and ecclesiology, taking into account the new questions that have arisen.
Christ is both liberator and healer. Both personal and structural "demons" must be recognized and dealt with as wisely as possible with the help of the Spirit. Our hope is both realized and future. Churches need to be places both of nurture and of prophetic denunciation. Such a theology of discernment combines both word and deed, operating with a sense of holistic mission.
Latin American liberation theology cannot provide a last reservoir of meaning for a jaded church that does not wish to seek first the kingdom of God and God's righteousness. Nor is it brought into existence by noble savages or by saints untainted by sin. But it does, by the grace of God, manage to discover enough glimmers of meaning to continue to labor joyously despite great trials, hoping against hope, looking for significant ways to let the "least of these" know how much God loves them.
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