Latin America
JON SOBRINO LAUGHS ever so slightly at my question. His office in the Monseñor Romero Center in San Salvador is a paper cavern, a place where a theological archeologist digging to understand the highs and the lows of liberation movements within the church would find a mother lode of artifacts.
Where is liberation theology going from here under Pope Francis? Sobrino, perhaps one of the most prolific liberation theologians, is thin and thoughtful. He considers his words: Liberation theology is a way of thinking about how a Christian must live—in active, engaged struggle for the flourishing of all life. Liberation is the primary movement of the Holy Spirit. It is the duty of those baptized into the life, death, and ministry of Jesus Christ to live this out, immediately and urgently.
In March 2013, when Argentine Cardinal Jorge Mario Bergoglio, Sobrino’s fellow Jesuit, became pope, liberation theologians and practitioners took a deep collective breath—what would happen next?
In just one generation, Latin America has seen the number of people who identify themselves as Catholic plummet, with more people becoming Protestant or dropping religion altogether, a new report shows.
The shift is dramatic for a region that has long been a bastion of Catholicism. With more than 425 million Catholics, Latin America accounts for nearly 40 percent of the global Catholic population. Through the 1960s, at least 90 percent of Latin Americans were Catholic, and 84 percent of people surveyed recently by the Pew Research Center said they were raised Catholic.
But the report released Nov. 13 found that only 69 percent of Latin Americans still consider themselves Catholic, with more people switching to more conservative Protestant churches (19 percent) or describing themselves as agnostic or religiously unaffiliated (8 percent).
Even last year’s election of an Argentine as pope to head the Catholic Church has led to conflicting feelings in Latin America.
“While it is too soon to know whether (Pope) Francis can stop or reverse the church’s losses in the region, the new survey finds that people who are currently Catholic overwhelmingly view Francis favorably and consider his papacy a major change for the church,” the report said. “But former Catholics are more skeptical about Pope Francis. Only in Argentina and Uruguay do majorities of ex-Catholics express a favorable view of the pope.”
“GOD CREATED the world and we created borders.”
That obvious recognition was shared at a recent consultation in Quito, Ecuador, between North American and Latin American churches on “Faith, Economy, and Migration.” Felipe Adolf, president of the Latin American Council of Churches, shared that conclusion on how issues of migration and reform are global and not just local.
It’s very easy to see the problems confronting our nation and feel as though the challenges facing the rest of the world are simply too much to bear. Continuing poverty and unemployment, discrimination of all kinds, and wars and rumors of wars fill our newsfeeds, papers, and TV screens. But it’s naïve and narrow to think this way. Many of the threats we face are global in nature and don’t know any boundaries. Through our economies and consumption habits, media, travels and migrations, and for Christians in particular our faith, we are inextricably connected with men and women around the world. It’s always been important, but now especially so, to think globally when it comes to faith and justice.
Sojourners has a long history of doing this very thing. We started as a little group of two kinds of people—those who had grown up conservative evangelicals and were deeply frustrated with the lack of attention to issues of justice and peace, and those who had just come to faith from the student movements and counterculture of the 1960s and ’70s. We met at Trinity Evangelical Divinity School and began to study and pray through the scriptures about injustice, war, and poverty. The Vietnam War was raging, and we were looking for a biblical understanding of the events of our time.
A progressive theological current that emphasizes the Catholic Church’s closeness to the poor and the marginalized but was subject to decades of hostility and censure is now finding increasing favor in the Vatican under Pope Francis.
Francis, who has called for “a poor church for the poor,” will meet in the next few days with the Rev. Gustavo Gutierrez, a Peruvian theologian and scholar who is considered the founder of liberation theology.
The meeting was announced on Sunday, Sept. 8, by Archbishop Gerhard Ludwig Mueller, prefect of the Congregation for the Doctrine of the Faith, the Vatican’s doctrinal watchdog, during the launch of a book he co-authored with Gutierrez.
The puzzle here is not that readers of the Bible would tilt toward the political left. That, for me, as well as for thousands of other American evangelicals, is self-evident. Jesus, after all, summoned his followers to be peacemakers, to turn the other cheek, to welcome the stranger and to care for “the least of these.” He also expressed concern for the tiniest sparrow, a sentiment that should find some resonance in our environmental policies.
No, the real conundrum lies in the subtitle the editors of Christianity Today assigned to Franzen’s article, which was titled, “A Left-Leaning Text.” Adjacent to a picture of a Bible tilted about 45 degrees to the left, the editors added the subtitle: “Survey Surprise: Frequent Bible reading can turn you liberal (in some ways).”
The fact that anyone should register surprise that the Bible points toward the left should be the biggest surprise of all.
Don't get me wrong -- I love sitting behind my computer here at Sojourners, or proofreading a stack of magazine-pages-to-be, fresh from Art Director Ed Spivey's printer. But sometimes there's no substitute for being on the scene, live and in person.
Latina/o Social Ethics: Moving Beyond Eurocentric Moral Thinking, by Miguel A. De La Torre.