PENSAMENTO DECOLONIAL, TEOLOGIAS PÓS-COLONIAIS E TEOLOGIA DA LIBERTAÇÃO

RESUMO: A Teologia da Libertação – TdL nasceu num contexto de opressão, buscando ser voz profética e produzindo ação transformadora, como resposta à indignação ética diante da opressão de milhões de latino-americanos. A TdL, a partir da renovação presente na Ação Católica Especializada e seus militantes (1950-1960), alimentada pelo Concílio Vaticano II (1962-1965) e a corajosa mudança iniciada por Medellín (1968), enfrentou o desafio de ser uma teologia “fonte”, recuperando a memória dos pais da Igreja, colhendo os frutos da renovação conduzida pela Nouvelle Théologie (1935-1960), e deixando de ser uma teologia “reflexo” (VAZ). Ganhou o mundo, com os novos sujeitos e os desafios da diversidade. E o espírito que esteve sempre presente na TdL foi e continua a ser de uma teologia que luta contra toda forma de opressão, de colonialismo, inclusive da própria teologia, vigilante sobre a libertação dela própria, como alertava Juan Luis Segundo (1978). Refletida já há algumas décadas, está cada vez mais em pauta a teoria decolonial. O que ela significa, qual sua genealogia e suas ideias? E que visão crítica ela traz para a reflexão teológica? Emergem também hoje as Teologias pós-coloniais. Que críticas elas fazem à TdL? Este artigo, a partir de pesquisa bibliográfica, objetiva refletir sobre o pensamento decolonial, sobre esse pensamento e a TdL, as críticas da Teologia Pós-colonial à TdL, as reações, implicações e perspectivas teológicas dessas concepções para a teologia latino-americana.ABSTRACT: Liberation Theology – LT was born in a context of oppression, with the goal of being a prophetic voice and producing transformative actions, as a response to the ethical indignation caused by the oppression of millions of Latin Americans. The LT, from the renovation present in the Specialized Catholic Action and its members (1950-1960), fed by the Second Vatican Council (1962-1965) and the brave change initiated by Medellín (1968), faced the challenge of being a “source” theology, recovering the memory of the fathers of the Church, reaping the fruits of the renewal brought on by the Nouvelle Théologie (1935-1960), and ceasing to be a theology of “reflection” (VAZ). It gained the world, with new subjects and the challenges of diversity. And the spirit that has always been present in the LT was and always will be one of a theology that fights against all forms of oppression, of colonialism, including the one from theology itself, always watching its own liberation, as was warned by Juan Luis Segundo (1978). Having been thought of for a few decades already, the decolonial theory is currently more studied than ever. In this regard, the following questions arise: What does it mean? What their genealogies and ideas are about? What sort of criticism does it pose to theological reflection? Currently Postcolonial Theologies emerge. What criticism do they pose to Liberation Theology? From bibliographic research, this article aims to reflect on the decolonial thought, on the relationship between that thought and liberation theology, on the criticism of Postcolonial Theology to liberation theology, as well as the reactions, implications and theological perspectives of these concepts to the Latin American theology.

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PENSAMENTO DECOLONIAL, TEOLOGIAS PÓS-COLONIAIS E TEOLOGIA DA LIBERTAÇÃO

Perspectiva Teológica ◽

10.20911/21768757v48n3p491/2016 ◽

2016 ◽

Vol 48 (3) ◽

pp. 491 ◽

Cited By ~ 1

Author(s):

Paulo Agostinho Nogueira Baptista

Keyword(s):

Liberation Theology ◽

Latin American ◽

Second Vatican Council ◽

Catholic Action ◽

Decolonial Theory ◽

Prophetic Voice ◽

Vatican Council ◽

The One ◽

The Relationship ◽

The Church

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The Catholic Lay Movement in Peru: 1867-1959

The Americas A Quarterly Review of Latin American History ◽

10.2307/980764 ◽

1983 ◽

Vol 40 (2) ◽

pp. 149-170 ◽

Cited By ~ 1

Author(s):

Jeffrey L. Klaiber

Keyword(s):

Liberation Theology ◽

Latin American ◽

Vatican Ii ◽

Upper Class ◽

Second Vatican Council ◽

Political Climate ◽

Recent Scholarship ◽

Vatican Council ◽

The Impact ◽

The Church

The dramatic changes in the Latin American church since the Second Vatican Council have taken many observers by surprise. In search of an explanation for these changes, much recent scholarship has devoted itself to analyzing the changing political climate, the influx of foreign religious personnel, the creation of radical priests' groups, the impact of Vatican II itself and the episcopal assemblies of Medellín and Puebla and, of course, the varying currents of liberation theology. In contrast, the tendency has been to overlook pre-Vatican II history. The pre-conciliar Peruvian church in particular has been characterized as tradition-bound, obscurantist or subservient to the upper classes. One author writing in the early seventies stated:“The intimacy between the church and the Peruvian upper class has been an unvarying characteristic of colonial, post-independence and modern eras in Peru.”

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O Papa Francisco e o Sínodo amazônico. Novos impulsos para a inculturação

Revista Eclesiástica Brasileira ◽

10.29386/reb.v80i316.2046 ◽

2020 ◽

Vol 80 (316) ◽

pp. 232

Author(s):

José Reinaldo Felipe Martins Filho

Keyword(s):

Latin America ◽

Latin American ◽

The Other ◽

Direct Effects ◽

Second Vatican Council ◽

Vatican Council ◽

America Latina ◽

The One ◽

The Church ◽

Latin American And Caribbean

A partir das ressonâncias provocadas na Igreja latino-americana pelo Sínodo da Amazônia, ocorrido em novembro de 2019, este texto pretende particularizar a questão da inculturação como um importante prisma desde o qual pode ser interpretado não apenas o movimento sinodal, mas a concepção eclesiológica inerente ao magistério de Francisco, que, para nós, é indissociável de quaisquer tentativas de leitura dos últimos acontecimentos. Nesse sentido, o Sínodo Amazônico representa uma espécie de ápice do processo instaurado pelo papa, a começar pelos primeiros documentos emanados de seu pontificado. É, além disso, uma forma de dar protagonismo à Igreja na América Latina, oportunidade de discussão de sua realidade específica, seus desafios e conquistas, a fim de contribuir com o cristianismo católico em todo o mundo. É possível, por isso, estabelecer o percurso sinodal na continuidade de concepções já instauradas pelos documentos da Conferência Episcopal Latino-americana e Caribenha (CELAM), talvez como o mais importante acontecimento em termos eclesiais e pastorais dessa porção da Igreja desde o Concílio Vaticano II. Ao enfatizarmos a questão da inculturação, portanto, pretendemos: por um lado, salientar a importância desse conceito retomado por Francisco e novamente manifesto nas discussões sinodais, no Documento Final do Sínodo e na Exortação Pós-Sinodal Querida Amazônia; por outro, sinalizar o caráter embrionário do estágio em que nos situamos, ao qual seguirá a implementação de novas abordagens e concepções pastorais, com efeitos diretos sobre a leitura e a vivência do catolicismo no Brasil. Based on the resonances provoked in the Latin American Church by the Amazon Synod, which took place in November 2019, this text intends to highlight the issue of inculturation as an important prism from which not only the synodal movement can be interpreted, but the conception ecclesiological nature inherent to the teaching of Francis, which, for us, is inseparable from any attempts to read the latest events. In this sense, the Amazon Synod represents an apex of the process initiated by the pope, starting with the first documents emanating from his pontificate. It is, moreover, a way of giving prominence to the Church in Latin America, an opportunity to discuss its specific reality, its challenges and achievements, in order to contribute to Catholic Christianity worldwide. It is possible, therefore, to establish the synodal path in the continuity of conceptions already established by the documents of the Latin American and Caribbean Episcopal Conference (CELAM), perhaps as the most important event in ecclesial and pastoral terms of this portion of the Church since the Second Vatican Council. In emphasizing the issue of inculturation, therefore, we intend: on the one hand, to stress the importance of this concept taken up by Francis and again manifested in the synodal discussions, in the Synod Final Document and in the Querida Amazonia Post-Synodal Exhortation; on the other hand, to signal the initial character of the stage in which we are, which will follow the implementation of new approaches and pastoral concepts, with direct effects on the reading and the experience of Catholicism in Brazil.Keywords: Inculturation; Pope Francis; Amazon Synod; Culture.

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List apostolski Duodecimum saeculum Ojca Świętego św. Jana Pawła II z okazji tysiąc dwusetnej rocznicy Soboru Nicejskiego II. Miejsce ikony w wierze i rozumieniu św. Jana Pawła II

Roczniki Humanistyczne ◽

10.18290/rh20684-4s ◽

2020 ◽

Vol 68 (4 Zeszyt specjalny) ◽

pp. 57-71

Author(s):

Urszula Mazurczak

Keyword(s):

Religious Practice ◽

Virgin Mary ◽

Religious Art ◽

Second Vatican Council ◽

Vatican Council ◽

The Media ◽

The Many ◽

The One ◽

Spiritual Expression ◽

The Church

The letter of the Holy Father John Paul II written in Rome in 1987, in the tenth year of His pontificate, on December 4th, on the day of memorial of Saint John Damascene, the doctor of the Church, on the Twelfth Centenary of finishing the controversy over the icon, is of great importance for the Pope’s program of ecumenism. The Holy Father indicated various directions of the dialogue, however, the one of the utmost importance concerned the agreement with the Orthodox Church, which was confirmed in the letters and in His other documents quoted in this paper. The image used to be essential for religious practice, for illustrating the word of prayer and of the song, in order to preserve the tradition of the Church. The strict prohibition introduced by the iconoclasm depreciated not only the artistic tradition of paintings but also the basic dogmas of Christ’s Incarnation and the one which introduced Virgin Mary as the Theotokos (the God-bearer). The ban constituted a threat not only for the icons but also for the Christian faith. In His Letter, the Pope underlined the important role of the Second Council of Nicaea which reintroduced icons and maintained and deepened the meaning of the cult in the faith of believers. Furthermore, the Holy Father indicated the connection with the Second Vatican Council in understanding the function and form of images in contemporary Church. Contemporary trends are overwhelmed by the impotence of the spiritual expression of sacral art, which is a great concern for the Pope. The Letter is, therefore, a dramatic warning of the threats for religious art in contemporary time, expressed by the Holy Father with these words: ‘The rediscovery of the Christian icon will also help in raising the awareness of the urgency of reacting against the depersonalizing and at times degrading effects of the many images that condition our lives in advertisements and the media.’ (DS, 11).

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Prophetic Martyrdom in Modern Latin America

The Oxford Handbook of Latin American Christianity ◽

10.1093/oxfordhb/9780199860357.013.16 ◽

2020 ◽

pp. 236-255

Author(s):

Edward T. Brett

Keyword(s):

Latin America ◽

Latin American ◽

Catholic Church ◽

Vatican Ii ◽

Second Vatican Council ◽

Vatican Council ◽

Religious Sisters ◽

Church Workers ◽

Modern Latin America ◽

The Church

Following the Second Vatican Council (1962–1965), over a thousand priests and religious sisters and brothers were exiled, imprisoned, tortured, or murdered in Latin America by authoritarian governments. A much larger number of lay Church workers were also incarcerated, brutalized, or killed. Most suffered or died because, following the ideals of Vatican II and the Second Latin American Bishops Conference at Medellín, Colombia (1968), they committed themselves to the amelioration of the marginalized in their countries, even though they were fully aware that to do so placed their lives in great peril. This chapter treats a select number—mostly priests and nuns—who were killed because of their prophetic devotion to the poor. It is limited to the nations of Mexico, Brazil, Chile, Argentina, and Central America. It also touches on the bitter divisions that resulted in the Church as a consequence of this new religious activism. Finally, it demonstrates why the deaths of so many religious-based social justice activists forced the institutional Catholic Church to reexamine its outdated criteria for martyrdom.

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Biskup i prezbiteri u obzoru ekleziologije zajedništva

Diacovensia ◽

10.31823/d.26.2.6 ◽

2018 ◽

Vol 26 (2) ◽

pp. 295.-311.

Author(s):

Davor Vuković

Keyword(s):

Second Vatican Council ◽

Mutual Respect ◽

Church Community ◽

People Of God ◽

Vatican Council ◽

Parish Community ◽

The Relationship ◽

Parish Priests ◽

The Church ◽

Insight Into

The aim of this paper is to reflect on the relationship between the bishop and presbyters in view of the ecclesiology of communion, i.e. the ecclesiology of the Second Vatican Council. The author gives an insight into the essence of the offices of bishop and presbyter, and into the question of their mutual relationship in the perspective of the ecclesiology of communion. The bishop and presbyters are not isolated in the church community, nor are they for their own purpose, but can be understood properly only in view of the communion of the whole people of God, and in the perspective of service which represents an important dimension of ecclesiastical office and authority. In this regard, the offices of bishop and presbyter, as well as their relationship, must first be characterized by co-operation, co-responsibility, mutual respect, and acknowledgment, all in the atmosphere of essential Christian communion and service in love. The author further points to two ‘holy’ concerns: the concern of the bishop for the presbyters, and the concern of the presbyters, especially parish priests for the entrusted parish community. The last part of the paper seeks to raise awareness about the importance of justice within the church community, especially in relationships between bishops and presbyters.

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DESOCIDENTALIZAR O CRISTIANISMO

Perspectiva Teológica ◽

10.20911/21768757v40n110p9/2008 ◽

2014 ◽

Vol 40 (110) ◽

pp. 9

Author(s):

Víctor Codina

Keyword(s):

Latin American ◽

Western Culture ◽

Image Of God ◽

Local Churches ◽

Second Vatican Council ◽

Negative Effects ◽

Christian Life ◽

Vatican Council ◽

Different Cultures ◽

The Church

Em toda a Igreja surgem vozes pedindo que o cristianismo não continue a identificar-se com a cultura ocidental, mas se abra às diferentes culturas e nelas se inculture, dando continuidade ao dinamismo missionário da Igreja primitiva que o Vaticano II retomou. A ocidentalização do cristianismo, embora tenha produzido frutos positivos, também produziu uma série de efeitos negativos na vivência e expressão da fé cristã, que é necessário corrigir: intelectualismo racionalista, dualismo, imagem de Deus mais ligada ao poder que ao amor e compaixão. Temse a impressão que Atenas predomina sobre Jerusalém. Algumas crises em diversos setores da Igreja podem ser debitadas a esta identificação da fé com a cultura ocidental. Tanto a existência da Igreja cristã Oriental quanto a da Igreja Latino americana mostram que a desocidentalização e a inculturação não são impossíveis. As diferentes configurações das Igrejas locais não podem ser consideradas suspeitas, mas uma exigência da catolicidade da Igreja universal.ABSTRACT: From the entire Church several voices are demanding that Christianity does not continue to identify itself with Western culture, but it welcomes different cultures and incultures in them, moving forth the primitive church’s missionary dynamism that the Second Vatican council has reestablished. Despite some positive fruits, Christianity’s Westernizing has produced several negative effects in Christian life and faith expression which are necessary to correct: rationalist intellectualism, dualism, an image of God more connected to power than to love and compassion. It seems that Athens triumphs over Jerusalem. Some crises in several dimensions of the church are results of the identification faith-Western culture. Both the existence of the Eastern and Latin American Church shows that the de-westernizing and inculturation is not impossible. Different configurations of local churches cannot be considered with suspicion, but they are a fair demand of the church’s universal catholicity.

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The First Vatican Council

Studies in Church History ◽

10.1017/s0424208400016636 ◽

1971 ◽

Vol 7 ◽

pp. 329-344

Author(s):

E. E. Y. Hales

Keyword(s):

Vatican Ii ◽

Second Vatican Council ◽

People Of God ◽

Vatican I ◽

The People ◽

Vatican Council ◽

The One ◽

The Church

Centenaries are supposed to be occasions when we take stock of the event we are commemorating. In the light of developments in the last hundred years how does the work of the First Vatican Council look today? And since it so happens that the hundred years in question includes the Second Vatican Council, recently concluded, it is natural to put the question in this form: how does the work of Vatican I look today, in the light of Vatican II?I think it would be fair to say that it is widely considered that the work of Vatican I was a little unfortunate, and has since proved embarrassing, because its definitions enhanced the authority of the papacy. Vatican II is supposed to have helped to redress that balance by disclosing the nature of the Church as a whole, from the bishops down to the People of God, or perhaps I should say from the bishops up to the People of God, in view of our preference nowadays for turning everything upside down. Such critics of Vatican I are not, of course, denying either the dogmatic infallibility or the juridical primacy of the Pope, which were defined at that Council; but they are saying that it is a distortion to stress the powers of the papacy and to neglect the powers of the college of bishops or the rights of the rest of the Church, and they are saying that the one-sided definitions of Vatican I tended to create such distortion in men’s minds until they were balanced by the pronouncements of Vatican II.

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Liberation Theology: the Option for the Poor

Studies in Church History ◽

10.1017/s0424208400008482 ◽

1987 ◽

Vol 24 ◽

pp. 407-421

Author(s):

Peter Hebblethwaite

Keyword(s):

Latin America ◽

Liberation Theology ◽

Latin American ◽

The Philippines ◽

Second Vatican Council ◽

The Poor ◽

The People ◽

Vatican Council ◽

Starting Point ◽

Church Structures

One fairly obvious difference between this paper and those you have heard so far is that liberation theology, whatever it means, is still being discussed, attacked, caricatured, and defended with great vehemence and passion. The theme does not possess the completeness and neatness that historians prefer. It sprawls and proliferates. The bibliography is immense. We have already reached the stage of the overarching survey. D. W. Ferm has provided a 150-page summary with a helpful ‘reader’ for the use of college students. Ferm’s survey includes African and Asian theologians as well as Latin Americans. I can understand his desire to include Archbishop-elect Desmond Tutu in South Africa and to provide some hints as to why President Marcos could be deposed in the Philippines. And there is indeed a body called the Ecumenical Association of Third World Theologians—its unfortunate acronym is EATWOT—which gives some substance to this universalizing claim. But I am going to confine myself to Latin America because it was there that the ‘option for the poor’ was first spoken about. The date was 1968. CELAM, the regional association of Latin American Bishops, met at Medellin in Colombia in August. Pope Paul VI was present, and was the first Pope to kiss the soil of Latin America. There was a feeling abroad that at the Second Vatican Council, which had ended three years before, an essentially European agenda concerned typically with ecumenism and Church structures (collegiality) had prevailed; the Council had yet to be ‘applied’ to the Latin American situation. One phrase, however, provided a stimulus and a starting-point. Gaudium etSpes, the pastoral constitution on the Church in the World of Today, begins with the ringing assertion that ‘the joys and the hopes, the griefs and the anxieties of the people of this time, especially those who are poor or in any way afflicted, these too are the joys and hopes, the griefs and anxieties, of the followers of Christ’.

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Theologians as Cultural Brokers: Transatlantic Translation of Ideas during the Emergence of Liberation Theology

Religions ◽

10.3390/rel12060406 ◽

2021 ◽

Vol 12 (6) ◽

pp. 406

Author(s):

Antje Schnoor

Keyword(s):

Liberation Theology ◽

Latin American ◽

The Other ◽

Communication Process ◽

Cultural Brokers ◽

Clear Cut ◽

Theological Discourse ◽

The One ◽

The Relationship

The paper sheds light on the transatlantic theological discourse during the emergence of liberation theology. It conceptualizes this discourse as a transatlantic communication process reframing it as a transfer and translation of ideas and concepts. Starting from this perspective, I prove the assumption that the transatlantic theological discourse reflected a Latin American claim to academic equity and I show that European reactions to liberation theology implied answers to that claim. As the focus is on the relationship between Latin America and Europe, the article illustrates the significant role of relationships marked by different forms of dependency (economic, political, intellectual) in the development of liberation theology. Furthermore, the paper argues that for a deeper understanding, it is misleading to speak about Latin American theologians on the one hand and European theologians on the other hand, as if it was about clear-cut groups with homogenous motivations, positions, and goals. On the contrary, there were advocates and opponents of liberation theology on both sides of the Atlantic who moreover formed transatlantic alliances. The paper calls those theologians cultural brokers, since they communicated and mediated across the Atlantic.

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