From: A. Balchand and V.R. Gorospe, SJ. Liberation Theology Within the Philippine Context today (A Synthesis). In A.

Balchand, SJ and V.R. Gorospe, SJ, eds., Theology of Liberation for Todays Filipino Christian. Quezon City: Ateneo de Manila University Press, 1991.

Characteristics of Liberation Theology

In developing a Filipino theology of liberation within the Philippine context today, the characteristics and spirituality of liberation theology must be seriously taken into account. Of the many characteristics of liberation theologies that have developed, three common basic thrusts may be singled out for discussion: (1) theology as critical reflection on historical praxis in the light of the Christian faith; (2) theology as addressed especially to the non-person; (3) theology as not only of and about, but also for liberation. A. Methodology of Liberation Theology. We can understand better liberation theology as critical reflection on historical praxis in the light of the faith by explaining its methodology in 7 steps. We shall do so with special attention to the concrete situation of the Filipino Christian and with an eye towards developing a Filipino theology for the liberation of the Filipino people especially the poor and oppressed, the powerless and voiceless victims of injustice. 1. Liberation theology presumes a priori and basic faith-commitment to God in the person of Jesus Christ. The Christian faith is an absolute requirement and a nonnegotiable in the life of the Filipino Christian who is committed to the poor. The Filipino Christian is called to be a cocreator and co-redeemer in bringing about a more just Philippine society. Effective love of neighbor is a sign of authentic love of God and this love must be expressed in effective action for justice. 2. This basic faith commitment leads to a fundamental choice for liberation and a preferential option for the poor. The two-fold experience of the destitution, misery and suffering of the Filipino poor and oppressed as contrary to God's salvific plan, on the one hand, and of the deep moral imperative for the Christian conscience to do something about this unjust and oppressive situation, on the other, leads to a commitment to the struggle for the liberation of the poor. The mature Filipino Christian sees the close connection between liberation and salvation. Thus liberation theology is not a neutral but committed theology. 3. Scientific Social Analysis of the concrete societal situation is an indispensable part of the method of liberation theology. The social sciences provide the analytical tools for uncovering the historical, structural, systematic, and ideological roots of the problem as well as an understanding of their dynamics yesterday and today. This systematic social analysis goes deep into societal structuresexternal and internal, national and internationalthat give rise to and maintain the unjust and oppressive situation. This social analysis is neither merely academic nor value-free but must expose and confront the oppressive systems that are responsible for the suffering of the poor as well as the ideologies used to legitimize their misery. Aside from formulating a general theory to explain the problem so that we can situate it within its proper context, we must be specific and identify the systems, people, and ideologies responsible for the problem and point to concrete instances of exploitation. Here the choice of analytical tools is crucial. In Latin America Christian liberationists have used marxist analysis as an instrument for liberation. Can a Christian adopt marxist analysis as long as he can distinguish it from marxist ideology and practice? Marxist analysis can be a useful analytical tool only if we distinguish, from the standpoint of the Christian faith, between its

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acceptable features (such as the role of economic factors and interests, property structures in societal change) and its unacceptable features (militantly atheistic and materialistic philosophy and totalitarian political theory and practice). The 1978 Puebla Conference reiterated t1le distinction made by John XXXII (Pacem in Terris) and Paul VI (Octogesima Adveniens) between false philosophies and ideologies and historical movements which have arisen from them and which have undergone evolutionary change. Marxist analysis can be of considerable help because it may ask the right questions without necessarily offering the answer to the questions it raises. Christians can learn much from marxist analysis about the roots of third world poverty, about sensitivity to alienation, exploitation and marginalization; about the importance of class consciousness and struggle in history; about ideologies that camouflage vested interests and injustice; about strategy and. organization. But they must remain critical and cautious about the marxist vision, philosophy, ideology or political praxis. Here it must be pointed out that one of the excesses of liberation theology is the use of marxist social analysis as the best means for arousing the impetus to change, thus fostering marxist criticism of gospel values without the corresponding gospel criticism of the marxist vision. One of the challenges to the leadership of the Philippine Church is to develop a scientific and sound basis for theological reflection and social action towards radical societal change. 4. Theological Reflection follows scientific social analysis. This reflection includes an inquiry into and a critique of the socio-historical conditioning and the ideological functioning of Christian belief and practice. 5. Purification, Reinterpretation, and Revitalization of Christian Doctrine and Practices. Theological reflection then proceeds to purify, reinterpret and revitalize Christian doctrines and symbols, drawing from, them their meanings and implications for social action, especially in terms of the concrete task of liberation facing Christians in various particular socio-historical situations. In this process of theological reflection, sound scholarship and correct principles of interpretation are essential. We have already discussed the implications for liberation theology of the contemporary reinterpretation the biblical doctrines of creation, original sin, and sacramental reconciliation. A few examples will help to clarify the kind of theological reflection demanded by liberation theology within the Philippine context. The purification and the Christian renewal of Filipino popular religiosity, Filipino values, and Filipino popular religious devotions are an ongoing task of theological reflection. Filipino popular religion needs to be purified from fatalistic, superstitious, and dehumanizing elements. Filipino values, e.g., Bahala na, pakikisama, have both negative and positive elements; the former must be purified and the latter enriched by the faith and reoriented towards social responsibility and the liberation of the poor and oppressed. Filipino popular devotions to Christ (e.g., Santo Nio, Jesus Nazareno, Santo Entierro, Sacred Heart, and Christ the King), and to Mary (e.g., ,Immaculate Conception, Our Lady of the Rosary, Antipolo, Peafrancia, Perpetual Help, etc.), must be understood and practiced in such a way as to inspire the promotion of justice and revolutionary change. Let us recall that while the pasyon was used by the Spaniards as, an instrument of colonization and Christianization, the Filipino revolutionaries used it as an instrument of the Philippine revolution. Commitment to the Filipino Christ of the Paschal mystery (Tolentino's Bagong Kristo) can be a most powerful image and symbol of commitment to the suffering Filipino people. 6. The next Step in the methodology of liberation theology is the discernment and formulation of moral imperatives for concrete action. These moral imperatives are discerned by
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reflecting on the implications of purified, reinterpreted and revitalized Christian doctrines and symbols as they relate to an understanding of the societal situation and to the particular personal situation of the Filipino Christian committed to the liberation of the poor. A good example of the need of discernment for a specific course of action was the May 1984 Batasan Elections in view of the growing dissent surrounding the elections. On April 25, 1984 Cardinal Sin issued some moral guidelines for arriving at an individual decision of conscience on whether to boycott or participate in the Batasan Elections. More difficult for discernment would be the strategy and means (question of non-violence) for social change after the elections. In concrete situations where there is freedom of choice, one must recognize a legitimate pluralism of options. As Paul VI puts it, the same Christian faith can lead to different commitments." (Octogesima Adveniens 50) 7. Finally, Orthopraxis (correct practice) carries out the discerned and chosen moral options and imperatives for concrete action. The final step in the methodology of liberation theology is the verification of the purified, reinterpreted and revitalized Christian doctrines and symbols in the practice of liberation. One genuine and reliable test of orthodoxy is orthopraxis. How is the truth or authenticity of one's theological reflection verified in practice? Sincerity here is not enough because sincerity in the service of grave error can cause tremendous harm. According to Paul VI there are many signs that help us to distinguish when the liberation in question is Christian and when it is based on ideologies that make it inconsistent with the gospel view of humanity, things, and events. (Evangelii Nuntiandi, 35) One false criterion of authenticity would be the merely economic, political, military and ideological success that results from one's strategy for social change. The orthodoxy of theological reflection can be better tested by one's commitment to practice, that is, if one invests and risks oneself in an earnest effort to carry out the moral imperatives one has discerned as contributing to liberation. On the other hand, one's theologizing is not liberating if the moral imperatives of the theological reflection are either inconsequential or one refuses to carry them out in practice. Such verification however, is neither ultimate nor absolute, In the last analysis, the verification of orthodoxy and orthopraxis must be checked by, related to, and supplemented with the world of God in scripture, the teaching of the Church, and the authentic findings of the social sciences. To sum up, the methodology of liberation theology is an ongoing process that can be represented by, the "circle of praxis" consisting of four elements: (1) experience; (2) social analysis; (3) theological reflection; and (4) reflected action which lead to further action. This methodology, which must be constantly nourished by scripture, guided by Church teaching, and rooted in experience with the help of the social sciences, must continually be verified, corrected or rejected as it proceeds. Liberation theology is not a theology that is only learned in school but one that is constructed through the practice of the whole Christian community. The faith that does justice can be brought about only by a people that does the faith, that is, Filipino Christians who have made their faith commitment to Christ and their preferential option for the poor the light and inspiration of their participation in the promotion of justice and the transformation of Philippine society. As such, liberation theology is a never ending creative task.

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