Latin Bishops Offer Hope

A major quincentenary event begins on October 12 in the Dominican Republic, where Pope John Paul II will kiss the ground on which Christopher Columbus landed 500 years before. But the event with historical significance isn't the pontiff's gesture; rather it is the convening that day in Santo Domingo of the fourth general conference of the Latin American bishops.

The conference title, "New Evangelization, Human Promotion, and Christian Culture: Jesus Christ Yesterday, Today and Always," points to the scope and magnitude of this two-week meeting. Begun in Rio de Janeiro in 1955 and continuing at Medellin, Colombia, in 1968 and Puebla, Mexico, in 1979, these gatherings of church leadership from Central and South American countries are among the most anticipated and observed ecclesial happenings in the world. Such breakthrough concepts as "institutionalized violence," "the preferential option for the poor," and "base Christian communities" have emerged--especially from the Medellin and Puebla meetings--to inspire and challenge the church.

This writer was a direct beneficiary of the Medellin conference while serving as pastor of a large suburban parish in Lima, Peru. To have the hierarchy of one's church ask pardon for complicity in the unjust social structures of Latin America, then call themselves and all pastoral people to a break with the powerful and a concern for the oppressed--this translated for us into a radically different way of doing ministry.

It caused no end of difficulty, as well, for the Latin American church. Thousands of church people--catechists, promoters of the Word, deacons, priests, sisters, and even bishops--found themselves criticized, harassed, sometimes tortured, and even killed by those whose interests were challenged.

At Puebla these doctrinal and pastoral lines came in for review. Despite much anxious speculation that a new generation of bishops might roll back the Medellin inspiration, it was reiterated and reaffirmed. As had happened 11 years before, the grassroots church accepted Puebla and put it into practice, a sure sign that these follow-up documents were of the Spirit.

ONCE MORE AS the Latin American bishops gather, there is legitimate concern over their capacity to continue this 25-year prophetic role. As happened before Puebla, there is again much maneuvering between the Latin American Bishops Conferences (CELAM) and the Vatican. Documents from the grassroots churches of Central and South America have received intense scrutiny by a conservative general curia in Rome.

The appointment by Pope John Paul II of conservative bishops as participants at Santo Domingo has raised further fears. The absence in Santo Domingo of such a towering figure as liberation theologian Gustavo Gutierrez causes alarm.

Nevertheless, based on the joint CELAM-Vatican 192-page working document, Santo Domingo might prove as potent as its predecessors. The theological methodology--social analysis, doctrinal/scriptural reflection, and pastoral guidelines--remains the same. Liberation theology, that unique and much-debated gift of the Latin American church, is clearly recognized: "Within the perspective of the New Evangelization, a theology of liberation among others, based on the Social Doctrine of the Church, has much force as a praxis of liberation...capable of giving impetus to pastoral work in favor of social justice, human rights and solidarity with the very poor."

The document takes note of the role Latin American women have played in church and society: "A new way of being woman is emerging in Latin America. Conscious of their dignity, their talents and their rights, every day a greater number of women are taking up social responsibilities on an equal level with men." This together with a profound reflection on the place of Mary in both salvation history and the life of the Latin American church ("Among our people in announcing the Gospel, she has been presented as its highest realization") holds out a bit of hope for a much-needed turnabout on the part of the whole Catholic Church with regard to women.

The working document for Santo Domingo suggests several pastoral options in addition to those called for at Medellín and Puebla, including the life and mission of laity, the evangelization of modern culture, a new kind of communication for a new evangelization, and particular attention to indigenous and African-American cultures.

In reporting on this historic meeting, the religious and secular press have already underscored the tensions within the Latin American Catholic Church and between it and the Vatican. These, however, do not touch what will prove to be the real story of Santo Domingo. What the bishops finally say and, more important, the extent to which the Catholic pueblo receives their word will determine the success or failure of this fourth conference.

Thirteen years ago at Puebla, Pope John Paul II delivered the opening address and then took leave of the conference, assuring the assembled bishops that he would consider final whatever reflections and guidelines they determined. That sort of delegation--from pope to bishops, from bishops to church rank-and-file--has marked the three previous meetings of the Latin American episcopate. There is much reason to hope that at Santo Domingo it will continue.

Joe Nangle, OFM, was outreach director of Sojourners when this article appeared.