Liberal Theology - Personal Comments

Liberation Theology – Personal Comments
cinops be gone Tuesday, May 13, 2008
The new liberation theology repudiates almost all that the old liberationist stood for. This new liberation theology is the subject of this book. Beyond Liberation Theology, by Humberto Belli & Ronald Nash, Baker Book House, 1992.

The search for a definition: According to George Weigel, president of the Ethics and Public Policy Center in Washington, D.C., liberation theology claims “that it is meet and proper for the Roman Catholic church to combat the ‘sin’ of suffering in poor nations by encouraging the establishment of socialist regimes, even through revolution.” Weigel, a Roman Catholic, can be excused for focusing on his own church despite liberation theology’s many adherents among Latin American Protestants … and Protestant denominations and institutions in North America are active in spreading the liberation gospel. 16

Liberation theology is a movement among Latin American Catholics and Protestants that has sought radical changes in the political and economic institutions of that region along what appear to be a socialist or even Marxist lines. As Weigel explains, “They have taught that revolutionary violence is of less moral concern than the “first violence” of “sinful social structures.” And they have claimed that politics takes priority over doctrine in identifying the truth or falseness of religious teaching.” 17

Liberation theology has appeared in several different packages…. One can find ethnic packages that have produced black and Hispanic versions of liberation theology. Radical liberationists insist that the Church should be at the center of revolutionary activity… Richard John Neuhaus refers to the radicals as “hard utopians” by which he means hard-core Marxists… The radical liberationists insist that the church should be at the center of revolutionary activity. 17-18
Christian opponents of liberation thought have never disputed the Christian’s obligation to care for the poor and to seek means to alleviate poverty and oppression. But they have always disputed the agenda by which liberationists insisted on fulfilling this duty. Among the most extreme representatives of old liberationism, so-called revolutionary Christians of Nicaragua under the Sandinistas, support for the Sandinista revolution was not simply permissible, it was a duty. For them, it was impossible to be a Christian in Nicaragua without supporting the Sandinistas’ revolution. 19

I recall bad memories. How all of these Catholic-in-name-only politicians in Boston and New England area were directly and indirectly supporting liberation theology Sandinistas? The Sandinistas are communists. The CINOPS were duped and they have never acknowledged it. Pope John Paul II strongly condemned the errors of liberation theology. The idea of working with Marxists or communist to bring about social change is idiocy and a disaster for any country

President Reagan was trying to save democracy in Central America. The CINOP Democrats wanted to use the war conflict as a cheap election issue. At that time the Catholic Church was also misguided by these irresponsible CINOPS. They were shocked when the Sandinistas were defeated in a free election.

The CINOPS also ignore and provide cover for the most disgusting- ruthless-cancerous-communist tyrant alive in the Western Hemisphere ex-Catholic Fidel Castro. Like the communists in Myanmar there is nothing lower.
George H. Kubeck, Duplicate and translate in Spanish and Vietnamese.