TS. 1 As a concretization of the mission of the proclamation of evangelization.... in a world full of injustice and sin it is important to give importance to justice in relation to faith and live it out through action. Action on behalf of justice is a constitutive dimension of the proclamation of the Gospel, meaning it is like a pillar to a building, without it the building would not be able to stand. in other words, justice- redemption of t he human race and it‟s liberation from oppressive situations- is part of the Church‟s mission. Development and Liberation have profound links to evangelization and salvation. However evangelization cannot be complete without temporal liberation the two must not be reduced to it or else you would be falling into reductionism. reductionism. The Church‟s essential mission is that of evangelization and salvation. Evangelization Evangelization is the proclamation of salvation, which i s a gift of God. Temporal Liberation and evangelization are both united however distinct. United because the Church seeks the good of the whole person and distinct because these two tasks enter in different ways into her mission. The unity of these to tasks is called integral evangelization, evangelization, ...theology of Liberation emerges out of life experiences, experiences, especially in relation to the differences between the teachings of the Scriptures and the current situation of poverty... The experience of life forces us to theologize. If theology is to be integrated into the totality of our lives it has to have 2 qualities. 1) it has to make us reflect and ask question our lives and 2) it has to illumine and make sense out of it. Liberation theology emerged emerged out of the reflection upon the concrete experience of the people who share a Christian faith and also experience s life characterized by desperate poverty imposed upon them by social and political institutions. The contrasts of our situation today and our reflections on the Scripture, rituals of mass and the sacraments can help us realize that this is not right and this is not what God has planned for us. The important parts of this Theology include the understanding understanding of the Nature of God.... Liberation theologians ask if God created human life to be the way in which it is experienced by the majority of the people of that continent who are poor
It is important to know and remember that God is a god of life. He does not will suffering and death. This situation is not the will of God but the will of humans. Human beings can fashion distorted social structures however they can also change them. We are stewards of the earth. ...The realization of sin... Liberation Theologians have realized that egoism and selfseeking that characterizes human beings is not limited to individual transactions. Self seeking can become solidified into social arrangements and governs policies that become institutions in a destructive way which is against Gods will ... and the understanding of the meaning of salvation from sin and death... Thirdly, Christian doctrine of Jesus Christ and salvation maintains that J.C. is the saviour of human existence from the ravages of sin and death in this world. The first salvation L.T. find in J.C. is liberation from sin. Liberation from personal sin is made possible through conversion and repentance (J.C. demonstrates that god loves us all as we aresinners) God forgives personal personal sin. Social sin on the other hand cannot be passively accepted. It consists of turning to J.C. and taking up a pattern of life similar to his. L.T. also find in J.C. a salvation from death. And this is also two fold. First.Liberation from death meaning that when we take up the ideals of Jesus and corporateluy work to resist and change the sinful structures we are pushing back the death dealing effects of the current situation. And second second L.T. find in J.C. J.C. resurrection the the promise of hope hope for our ultimate future beyond our own inevitable death. To believe in Jesus means to believe that god who as creator, is a god of life and remains so in the end.
TS. 2 As a “view from the bottom”... Sobrino tells us that in order to comprehend our human essence it is necessary to do so from the point of view not of the powerful but of the poor. From the perspective of the poor, we have rediscovered the need for a new civilization, a civilization of poverty or at least of austerity, rather than one of impossible abundance for all. That more humane civilization can be made concrete by considering first the community rather t han the individual. Theology of Liberation is differentiated from the traditional theology in its origins ... Liberation theology in Latin America arose from the poverty of the great majority of the Latin American population and the understanding that the reality of the misery was due to a profound social injustice, together with the understanding that this was contrary to the preaching of the life-kingdom, central to Jesus‟ gospel, and the need to live with joy and hope the grace of God‟s love. First, let us determine how we do theology. God is a mystery however a sound theology is an attempt to think and speak about this mystery. In order to think about God we must first worship and do God‟s will. We have to start in the realm of practice. Christian life is the first act and it inspires a process of reflection which is the second act. Contemplation and commitment combine to form what er call the phase of silence before God. Theological discourse, on the other hand is a speaking about God. Theology is talk that is constantly enriched by silence. Theology is critical reflection, in the li ght of the Divine word recived in faith, in the presence of Christians in the world. It must help us to see how we are to relate the life of faith to the demands made upon us in bulding a humane and just society Ever since the enlightenment, the unbelieving mind often confronts our world of religion and calls for radical purification and reneal of it. and the question we ask ourselves is “How are we to proclaim God in a world come of age?” ...it’s questioners...
But in Latin America the challenge did not come from nonbelievers but from non-persons.- those whom t he prevailing social order does not consider as persons. Nonpresons represent a challenge, not primarily to our religious world but to our economic, social, political and cultural world. Their existence is a call for revolutionary transformation of the foundatios of our dehumanizing society.
In this context then, the question is not, how are we to talk of God in a world come of age? But “how are we to speak of God in face of the suffering of the innocent? ...principle tools... In order to promote a better understanding of the social reality of the Latin American people we have to refer to the social sciences. With the social sciences we are able to understand poverty as something which is caused by problems in the structural roots. The SS are concerned with the social nature of human existence. That man is shaped by society, the human person is a social being and exists in relation to others. And that human beings form society and society is a human product. ...and method. The methodology of liberation theology is an ongoing process that can be represented by the „circle of praxis‟ constituting of (1) experience- where a priori and basic faith commitment to God is presumed and this leads to a fundamental choice for liberation a and a fundamental option for the poor. (2) Social analysis- where the concrete societal situation is an indispensable part of the metod of liberation theology. (3) Theological Reflection- where there is an inquiry into the socio-historical conditioning and the ideological functioning of Christian belief and practice. Then this proceeds to purify , reinterpret and revitalize Christian doctrines drawing their meanings and implications for social action. And lastly (4) reflected action- where there is a discernment and formulation of moral imperatives for concrete action followed by orthopraxis (correct practice) In the face of the reality of poverty, the aim of this theology is a language which is both prophetic and mystical. The challenge we face here is to find a language about God that grows out of the situation created by t he unjust poverty in which the masses live. This language must be fed hope that heartend a people in seach of their liberation. And the language being born here is a prophetic language and a mystical language. The language of contemplation acknowledges that everything has its origin in the Father‟s unmerited love. The language of prophecy denounces the situation of injustice in which the peoples of Latin America are living, and denounces as well the structural causes of this situation. (Without prophecy, the language of contemplation runs the risk of detachment from history in which God is acting and in which we encounter God. Without the mystical dimension, the language of prophecy can harrow its vision and weaken its perception on that which makes all things new) The aim of the theology of Liberation is to be a language about God. It is an effort to make the word of life present in a world of oppression, injustice and death.
TS. 3 As a result of the dialogue of Theology of Liberation with the SS, analyzing and social theory have become important to comprehend the real frameworks which prevail in our country Social theory should light the path to a better future. Social theory is not reality, but a measuring instrument or a set of eyeglasses for looking at reality. One finds in the history of social thought 2 contrasting explainations of social structure and particularly of the reality of social inequality. Consensus theory presents that inequality and systems of inequality as ordained by nature or by God Himself and as necessary for the common good in the community. It sees the members of a community as united by a common culture and a common understanding of what the world and society are all about. In this case power is used to protect the key values of society. Coercion theory on the other hand sees society as primarily a structure of power and inequality is simply the outcome of power relationships over time among individuals and interest groups. In this case values are servants of power. Coercion theory provides a more adequate explanation of the inequality which we observe in the Philippine setting. The distribution of income is one of the more quantifiable measures. In the Philippines we have had a highly unequal distribution given our lower per-capita income. Our level of inequality has remained high and has hardly changed for the past 20 years. High inequality has limted the impact of economic growth on poverty reduction. It is also possible that poverty itself is constraining economic expansion because of constraints in investment capacity, human capacity, regular doses of risks and shocks causing poverty traps and conflicts and disorder resulting from inequality, which hamper investments and destroy social capital. Factors like inadequate human capabilities and poor access to the means to achieving these capabilities are the key determinants of poverty and inequality. However we are also faced with constraints for poverty reduction. Such as access to economic opportunities. Unemployment and underemployment rates in the Philippines remains high. Other examples are access to primary education and access to health services. The overall rise in income inequality is already a caouse for grave concern but that the rise in this inequality came almost entirely at the expense of the lower income deciles is alarming.
Our society can be best seen as a structure of power with power determining who gets what. Power has escaped the control of both the local community and wider society and is used for the benefit of the power holder. Power structures have been in our society ever since the economic elite of the Spanish colonial era was transformed into a political-economic eltie that continues to wield power t oday. This colonial political system ensured exclusion of the masses and during the colonial rule of the U.S. Basically history led its way from this to an environment in which political institution are weak, the Philippine electoral process is alive but not well, there is corruption by the misuse of public funds, manipulation of government programs and tampering with the vote count. According to GMA, our political system has degenerated to such an extent that it is very difficult to li ve within the system with hands totally untainted. We need to restructure our institutions and establish society‟s control over the distribution and use of wealth and all forms of power and orient these towards shared values and goals of Filipinos, re-moralizing a demoralized society. Building a people means that we need to understand ourselves and from there we have to eliminate our weaknesses such as lack of discipline, lack of initiative, kanya kanyang syndrome and the likes and develop our strengths such as our ability to be hardworking and industrious, flexible, and creative. The problem of our society pertains to Philippine social structure as a whole of which we are all part and for which we all bear a responsibility. How are we to find a solution? There is no definitive answer however we know that man is capable of responding to values. Values are important in society, but it needs to be backed up by a certain amount of power.
TS. 4 The origins, the ground and final goal of our world come from God. This is the meaning of creation. Chaos-> Cosmos->Anthropos->Theos (death is not the last word) Creation is a pure gift of God‟s love. It is the description of the relationship between God and nature and mad; awareness that we are finite and we depend on God. God creates a world coming into being, a world which is in the process of becoming what it is not yet. God‟s giving dominion to man over creation means that he is an active co-creator and has the responsibility of cooperating in God‟s work of creation. As co-creators, it is our responsibility to treat nature and all of Gods other creations as companions. The stories of creation (Genesis 1:1-2:4a and 2:4b-25) have been used to explain and justify the ways human beings relate to one another and to the nonhuman world. The first of the two has been the basis of our overlordship and stewardship in the natural world. Part of human‟s being‟s likeness to God is the exercise of dominion over the rest of creation. However there is a contrasting theme. Gen 1:27 where it mentions that God created the human being, male and female, he created them, the point being made is that God is relational. To be in the image of this God, the human being must be relational. We are sexed in order to be driven into relationships with one another. The central theme of the second of Genesis‟ Creatio myths focuses on human beings are relational. However it is important to note that not only human beings are intended for relationships to one another. Our natural world is not merely intended for subjugation by human beings but for companionship We are given dominion over the earth and this conveys power. With great power comes great responsibility.- we are stewards. We are merely caretakers who are charged with the responsibility of maintaining the earth. The non human world has been given to us for our own good, to be used responsibly for our self development. The theme of companionship, the relationship which exists not only between human persons but between humans and ohumans, has been laregely submerged in the stewardship theme. We need to recover it.
Companionship implies mutuality and it excludes the reduction of either side of the r elationship to a tool of the other‟s purposes. According to Marti buber, we must retain an I-Thou relationship with nature and never reduce our relationship with nature to an I-it relationship. It can be a possession but not a companion but Thou is always a companion. The doctrines of creation therefore provide a basic faith visio of human dignity, work, liberation and development. Regarding human dignity, first, Man is created in the image of God. Like god man is a person who is capable of knowing and loving. Man as the image of God is the foundation of human dignity. Second, though the incarnation- J.C. becoming one of uswe have been raised to a level of that of adoptive sonship. We are all children of the father. When it comes to human work. Work has dignity because it is a participation in God‟s creative work. Work is creative and self creating. Secondly, J.C. enobled work by becoming a carpenter- a worker himself. And lastly, in human liberation and development, Human liberation mean essentially liberation from sin. In order to be liberated from original sin we need the redeeming grace of Jesus Christ. Redemption or Salvation is the new creation. Christian human development means the total and integral development of the whole man and every man. It is not merely social, economic, and political development but includes man‟s moral, religious and spiritual development.
TS. 5 The contemporary understanding of original sin gives emphasis to two aspects- the passive and the active... The traditional understanding of sin claims that we were endowed with the gift of sanctifying grace where we shared in God‟s life with freedom from concupiscence or the inclination to sin, freedom from death, toil, pain, ignorance, and error. But our first parents sinned and we were separated from God. (Ska) The fault of the first man and woman was the failure to discern and decide in a free way. The tree of knowledge of good and evil was supposed to awaken their consciousness, freedom and sense of responsibility however it became an object of human desire and appetite. They let their desires control them. Desire should not define who we are. We must place a limit to our desires and if we do so we emerge as a better person and enter into a world of meaning and value. Both the bible and church teach that sin did not come from God who created everyting good but from the wilful disobedience of man. According to the traditional view of original sin, both Old and New Testaments emphasize that subsequent generations inherit the effect of an ancestors sins According to the contemporary understanding, on the other hand, the Genesis fall story present a vision of israel‟s sinful past and reveal the history of human sinfulness, emphasizing humankind‟s solidarity in sin. All have sinned and this accounts for all the various evils in human life.
We can also see these two aspects in ecological sin. We see the passive aspect of original sin in how the powerful role of social and economic forces promote ecological self-destructiveness and have the appearance of necessity or destiny. How our culture has a pervased confusion of material success with spiritual fulfilment. How we are addicted to what we know is destroying us. We are socializing ourselves to sin ecologically. Our present antiecological behaviour is thoroughly rooted in a social context actively supported and promoted by a powerful process of socialization and education. (This is why babies are described as affected by original sin... diapers) We see the active aspect when we socialize ourselves to see economic well being as the primary symbol and proof of personal and social success, worthiness, identity and meaning. We keep wanting more because we are trying to fill up something lacking within us and we belive these make us more complete. This system is one of unrelenting lust which is traditionally called concupiscence which, in the absence of genuine spiritual meaning, drives people to seek fulfilment by devouring more and more around them . As we can see here original sin is both internal inclinarion to sin and external sinful situation. There is a need for double liberation: conversion from sin where a change takes place in the heart mins and life style, and a liberation from unjust structures. (Structures of injustice and gross inequality can be changed but only though cooperation in community)
The Church teaches that everyone, by the mere fact of being born into the human community, is alienated from God and deprived of grace and is justified and saves only by the grace of J.C.
The understanding of original sin is based on the reality that Christ is Salvation.
Original sin can come to have 2 essential aspects. (1) passive: the sinful situation into which everyone is born; “the sin of the world” which is the rejection of Christ. (2) Active: an involuntary inclination to sin prior to choice. Concupissence and “heart of darkness”
We are born into a world marked by the tensions of sin and grace. In Rom 7:15-25 Paul describes original sin as the dark side. However, there is a bright side where St. Paul reveals the universal need of the redemption and grace of Jesus Christ and emphasizes humankind‟s solidarity in grace.
(Rom 1:15-25) I do not do what I want to do but exactly what i hate.”
The good news of Jesus Christ is that original sin is but the partial, not the total reality. God wills for our universal salvation and it is present in all human history though Christ. The lord saves us but not without us. Our objective redemption from original sin has already been accompanied by the suffering, death, and resurrection of J.C. Our subjective redemption requires on our part faith i n Christ and baptism
-both are important in understanding the reality of injustice and the call for liberation. An example of the passive aspect of original sin is corruption in the Philippines. This roots from cheating and we all know that this is anti-justice where only the few benefit. Anti-development and anti-poor. This form of cheating is a distortion of moral values. This form of cheating is not just political, economic, and ethical but a spiritual problem. There is corruption within, not just in the system but in the spirit. It has become a way of life, a social cancer.
Baptism takes away our original sin by bringing to the baptized the gift of the Holy Spirit. Baptism does not take away personal sins but rather to grace the child with the H.S and a share in divine life as a child of God. It initiates the child into the Christian community which symbolizes the Christian atmosphere needed for growing up as a disciple of Christ in faith, hope and love.
TS. 6
a person is actualized and is realized through our individual choices.
Original sin is concretely manifested in social sin Original sin is both passive which means that we are born into a world of sin and darkness and active which means that we have an inclination to sin a.k.a heart of darkness Both are manifested in social sin. When sin externalizes itself it human interaction. When human interaction becomes habitual a social structure develops. When the habitual patterns of human interaction are infected by sin then we have sinful social structures. These sinful social structures can harden into institutions and this can affect and hinder Christian life because they perpetuate the wrong values. Sin shows itself in suffering. understood as (a) a structure that violates and oppresses human dignity. Social sin is a structural injustice experiences in contemporary society. And it can take the form of a structure that violates and oppresses human dignity. It makes victims out of those who are obliged to follow its patterns and customs and compared to personal action it is more effective i n violating the poor and powerless. (welfare system) (b) a system that facilitates and promotes individual selfishness Systems which allow individual citizens to preserve their privileges at the expense of the poor (unjust tax systems-higher burden on lower class). We are faced with absolutizing of human attitudes such as an all consuming desire for profit and a thirst for power. These are both opposed to the will of god. (c) complicity or silent acquiescence in the face of injustice. This occurs when one is aware of unjust structures or situations but refuses the responsibility of trying to change them when capable of doing so. It is the failure to have solidarity with the poor where one is unable to commit to the common good . In the face of such a reality it is important to recognize the relationship between social sin and one’s fundamental option... The fundamental option is the relationship between social sin and personal sin. It represents the person‟s response to the innate human longing for God and his self-offering in Christ. A person can either say “yes” or “no” to God. And this orientation is lived out in our daily choices and developed habits. Saying no to god is the negative fundamental option. SIN We have a freedom of choice. This is the freedom to choose between objects It is at this level that transcendental orientation of
(Categorical freedom- choices in situations. Transcendental freedoms- ground of values which is God.) Freedom is social. And values are learned within this social matrix. Knowledge of values is necessary. Where knowledge of values are obscured, the development of freedom is hindered and where there is no freedom, knowledge of values cannot be pursued. The ability of the person to make and maintain a fundamental option for God is influenced by our ability to recognize and act on authentic values in the social world. However, our world is filled with obscured values when the social world skews these values and fails to aid the proper development of freedom and the fundamental option is affected. Social sin affects the ability to know and choose value, thus hindering the person‟s ability to know and choose the creator. ...As well as the call or the summons for social responsibility. No one can live without social structures because we are born into them and they become internalized though socialization and education. And often this process goes on unconsciously. Therefore an individual or society cannot be held guilty for the evil being penetrated from these structures. However we must not deny that we have a part in this nor shall we place blame on other structures or individuals. The mere fact that someone happens to lie and participate in an unjust structure does not mean that he/she is guilty of social sin ut at the same time we can day we all have responsibility for it. People try to escape from the re4sposibility by saying that they are not in command of the situation. Majorityu of the people have not opted for this but are caught up in them. We have inherited them, socialized in them and now we participate in the,. These sinful situations are part of our lives. If someone was responsible in the past for sinful social structures, we are accountable for them now and should be responsible to remove them as far as possible. Responsibility to dismantle such structures and liberate victims must be situated in society as a whole, because only such action can effectively deal with them.
TS. 7 Beyond the reality of sin, the first and last word of God is love. The parable of the prodigal son is a glance at the meaning of sin and the love of the Father who invites us to return and love like him. (Luke 15) In Luke 15 we find Jesus gathered with taxpayers and sinners and when the Pharisees see him they grumble among themselves asking why this man eats with sinners. In response to this Jesus starts to tell the parable of the lost drachma and the lost sheep. Which all have the elements of an object getting lost, a persistent search, a return, rejoicing and a joy in heaven. After this we know that the next parable will most probably take on the same form. In the parable of the prodigal son, the father has 2 sons, who both commit sins. The younger son asks for his inheritance and the right to dispose of it. in a way, it was like telling his father that he wished he was dead and that he didn‟t need his father - this was perhaps his greatest sin. Given his inheritance he went off and squandered it off on wasteful things thinking that these would make him happy and these would satisfy the deepest craving of the heart.. however he remained unsatisfied His addiction to worldy things caused him to go off and search for unconditional love where it cannot be found- a world which love is full of “ifs”. A world which love is conditional. And the issue raised here is “to whom do I belong?” to God? or to the world?” vv. 17-19. The prodigal son realizes that if he continues to live the way he is he might die of hunger. He thinks of his father‟s hired servants and how much better they are fed and decides to return and offer himself as a hired servant. The return of the prodigal son isn‟t as heartfelt as it seemed. He is only returning because he knows that surly he will have a better life as a servant of his father. A hired servant is an equal of his master. He knows he made a mistake and he convinces himself that he no longer deserves to be called the son and therefore prepares himself to be a hired man in order to survive. He is coming back, but not completely. There is repentance, but not repentance in the light of t he immense loving and forgiving God but a repentance that offers the possibility of survival. One of the greatest challenges of the spiritual life is to receive God‟s forgiveness. There is something in us humans that hinders us from letting god erase the past and offer us a completely new beginning. While god is offering me the full dignity of son ship i keep insisting that i will settle for a hired servant because I am afraid. As a hired servant, i can still keep my distance, still revolt,
run away or complain about my pay however as the son, i have to claim my dignity and begin preparing to become the father. V 20. The father was waiting and when he saw his son he was filled with compassion and he ran. To run meant that he was risking his pride and honor. We can see here the initiative of the father which makes us realize that right before I even tried he was ahead of me. It is not I who chose God but God who first chose me. Upon knowing this the question is no longer “how am I to find god?” but “how am I to let myself be found by him?” not “how am i to know god?” but “how am I to let myself be known by Him?” not “How am I to love god?” but “how am I ro let myself be loved by God” . It shou ld not be „i try to merit god‟s love” but i love in his love and this makes me go out of myself to help others. The parable of the prodigal son is a story that speaks about a love that existed before any rejection was possible and that will still be there after all rejections have taken place. This is the response to why he eats with sinners, he puts the emphasis on Gods initiative. And when I realize God‟s joy upon finding me my life becomes less anguised and more trusting. Upon the prodigal son‟s return the father rejoiced. God rejoices not because thousands have been converted, not because suffering and pain have come to an end, nor because all the problems of the world have been solved. God rejoices because one of his children who was lost has been found. What i ma called to is to enter into that joy. It is the joy of God which has the capacity to steal joy in the most ordinary of places. The elder son on the other hand, who was working in the f ields, upon arrival wonders what is going on. When he is informed of the news he gets filled with envy and refuses the invitation to joy. The elder son sinned in a way different to that of his brother. a sin which is more difficult to identify. He did all the right things. Outwardly the elder son was faultless however when he was confronted with the joy upon the return of his brother a dark power erupts in him. Everything he did, obedience and duty have become a burden and his service has become slavery. he serves but does not love and he rejects the brotherhood and sonship. However the father responds in calling him “son”. The elder son needs a light to conquer that darkness which he cannot bring about himself. He needs to be brought home by the shepherd who goes out to him. J.C. confronts the Pharisees not only with the return of the prodigal son but of the r esentful elder brother. In the end, this parable is the invitation to love like the Father. A love which it pure and forgiving.
TS. 8 As spokespersons of God and those who are voiceless in society, the prophets proclaimed a call for justice. After the Exodus, the people of Israel were not just liberated from oppression and suffering but were liverated for community and mutual responsibility. Since they experienced deliverance they sought to establish an alternative community founded on an economics of equality, politics of justice and a religion based on Gods freedom, compassion and fidelity. However under the rule of Israel‟s kings, specifically Solomon and all those who came after him, the ideal began to transform instead into an economics of privilege, a politics of oppression and a domestication of God and the use of religion to legitimize injustice. It is from these times that the prophet arose. The prophet‟s authority is rooted in the experience of being called to speak not only on behalf of Yahweh but on behalf of those who have no voice as well. His words are charged with the feelings of God. To cry justice was to disclose the condition of the society in which one was living. For the prophets, justice was a theological term which is rooted in their knowledge of God, who is himself just and requires justice of his people. Justice was a moral vale synonymous to righteousness. To do it was to love good ant to prefer that which makes for life. And third, justice could be done. It was possible to act justly in the courts and the economy. In their message of criticism and consolation they sought to establish an alternative consciousness and an alternative community. The task of the prophetic ministry is to nurture, nourish, and evoke a consciousness alternative to that around us. The dominant culture, now and in every time, is uncritical. It needs to be criticised in order to point out its flaws, however it must go hand in hand with energizing or consolation, because it is a wearied culture and needs to be energized to the new promises of God. The task of the prophetic ministry is to hold together this criticizing and energizing. Is. 5:8-10 is an example of criticizing. Isaiah is criticizing those who keep grabbing land until there is only he possesses the land. Land is a gift from God an inheritance which is given to us for us to cultivate in order to develop. Land was not only the basic economic good in society, essential to well being but it also bestowed identity; it was the instrument of participation in the society as an equal, the foundation of freedom. For ownership of land to become a basis of power for one citizen over another was a pervasion of its purpose.
The purpose of this criticizing is to cut through the numbness. Humanity has become numb and he criticises because he hopes that the ache of God will pierce through the numbness of history. A sign that one has overcome the darkness is when one has started to grief. In (Jer 31:31-34) a new covenant is promised. It will be inscribed on the hearts of people. There eill be no more need for mediators because all will know the Lord. In Isaiah 1:6-9 there is a description of peace somewhat like eden restored. These two passages are promises of a new order. However, other than criticizing the task of the prophet is to energize, is to instil hope. To present an alternative consciousness which energizes the community and show that the dominant consciousness will not have the last say.
TS. 9 In the history of the attempt to understand Jesus Christ, 2 branches of Christology arose: Christology from above also called descending Christology and Christology from below, also called ascending Christology. Descending Christology is the more predominant one in the course of the Christian Tradition. Its starting point is a reflection of Jesus as divinity. It‟s central event is the incarnation where the word became flesh. Where the one through whom all things were made is now in the world under the conditions of sin and alienation, in order to renew creation which god has never ceased to love. As the incarnate word, JC reveals the love an mercy of God though his identification with human existence culminating in the cross and resurrection, which restores human beings to their likeness to god who has been disfigured by sin. JC is the Redeemer of the human race. The union of both man and the divine in JC it that which triggers the drama of redemption. Though the sin of Adam the link of humans with god was lost. B his incarnation, in a certain way, God is uniting himself with each human being. And this is what Pope John Paul uses as the basis of human dignity. We have been lifted to a dignity beyond compare. How precious we must all be in the eyes of God that we have been given his own son as a Redeemer. Ascending Christology on the other hand has its starting point in JC and his humanity. It‟s central event lies in JC‟s whole historical life- His life, ministry, passion, death and resurrection. In living the way he did, he made the tender mercy of God present in the world full of violence, oppression and injustice. His preaching and enacting of the coming of the reign of Gof posed a threat to established religious and civil powers. The price he paid was his death. However the story does not end there. Jesus proclaimed by his resurrection that the loving power of God is stronger than death. The resurrection is the strongest possible sign that God can be trusted to have the last word, which is life. Jesus is the way, and we have to be disciples of him by walking in his footsteps and continue the mission of announcing the reign of God. Since peace and justice are the most powerful signs of the reign of God present in this world it is the essential mission of the church to make realities more visible in our time. Though they have distinct starting points, these two Christologies are united in their emphasis on the call for justice. In descending Christology we are invited to ponder on the identification of the incarnate Word with the humanity to every person, gifting each of us with an extraordinary dignity.
In ascending Christology, the focus is on JC‟s historical life which invites us to take part in his ministry of justice and peace, to empower us to proclaim the reign of God in our own age These two are not mutually exclusive, both are needed for the fullness of the church‟s faith confession. And in both the bottom line is the insight that the church is gifted with the Spirit of Christ and called to discipleship with a mission patterned on the way of JC. In both types of Christology, the moral imperative is the same: action on behalf of justice and participation in the transformation of the world are necessary for the church‟s mission for the redemption of the human race.
TS 10. As a constitutive dimension of Christian faith, the social teachings of the Church provide basic principles toward the creation of a social order ... Church social teaching is defined as the reflection on the realities of human existence in the life of faith and of the church‟s tradition. Its aim is to interpret these realities by determining their conformity with or divergence from the lines of the Gospel teaching on the human person. Its aim is thus, to guide Christian behaviour. It helps one to take a step back from society and culture and question it (re-vision their moral horizon) It provides us with (1) principles for reflection which are the fundamental moral values and principles. (2) criteria for judgement. This is the interpretation and evaluation of historical situations, structures, and institutions. And lastly (3) directives for action which are directives for action given particular circumstances. ... that values individual rights while upholding the solidarity of all individuals 1. Dignity of the Human person.- we are created in the image and likeness of God and elevated to a supernatural destiny. It is the primary principle and the heart and soul of CST. The human person is the “Subject, foundation, and purpose” of all social life. S/he is never simply a means to an end nor an object but an acting, deciding subject” a. In order to promote the dignity of those who are poor and marginalized we need to not only provide them with the capacity to secure the material needs for a dignified human existence, but also their own sense of being responsible, deciding and acting human persons. 2. Human Rights- may be defined as those fundamental rights of human beings which are essential to the exercise of human dignity. a. Dignity is constantly being violated and therefore Christian theology sees the need to affirm human rights because of human sin. b. Human rights consist of not only civil and political rights (right to life, liberty, freedom of speech, etc.) but also economic, social and cultural rights (right to shelter, work, education etc) 3. Social Nature of Human Beings: Common Good, Solidarity, Subsidiary & Participation. – human person is by nature social. Therefore the dignity and rights of an individual are always in the context of the promotion of the common good. a. Common good is the sum total of conditions of social living which make it possible for us to develop as persons. b. Proceeding from the social nature of human beings, the key virtue is solidarity. Solidarity is the horizontal link between people. It is a
firm and persevering determination to commit oneself to the common good. We are all responsible for all. c. Subsidiary makes sure that the people or groups most affected by a decision or policy should have a key decision-making role d. Because of intelligence and free will, we have both a right and a duty to actively shape our own destinies by participating in those decisions that directly affect us. A fundamental solution to poverty would be to enable people to take control of their lives. For poverty is not merely a lack of financial resources but a denial of full participation in the economic, social and political life of society. 4. Integral Human Development- Development has to be complete and it has to promote the good of every person and of the whole person. “ to do more, know more and have more in order to be more”. There is such thing called the superdevelopment of the few where there is an excess of material goods for the benefit of only certain groups and this leads to the underdevelopment of the many who suffer material deprivation. In both cases there is a failure of being. 5. Dignity of Human work-Though work we achieve our fundamental vocation to share in God‟s creative activity in the world. In doing so we become more human. The subjective dimension of work (person who is the subject of work) has primacy over its objective dimension (technical aspect of work). Labor must have priority over capital. And from human work must flow three basic rights. 1. Right to work. 2. Right to a just share in the fruits of production and 3 right to organize for the purpose of defending interests. 6. Universal Destination of Goods- God has entrusted the earth to the common stewardship of humankind that all may be enabled to live decent human lives. We have the primary right to share in all the goods of the earth. Private property is secondary and political authority must regulate the legitimate exercise of the right of ownership. 7. Integrity of Creation- We humans are not ultimate owners of these goods but rather, temporaty stewards, and we are responsible for caring for these gifts and preserving them for future generations. 8. Market economy and the state. – the market economy is commended for its potential to promote organization, efficiency, profitability, initiative and creativity. However it is faulted for its potential to engender marginalization, exploitation, insensitivity to the poor, consumerism and environmental abuse. Economic activity must promote the broadest participation of all in the production of wealth, the productive use of labor , the access to basic services and the accumulation of human capital. On the part of the poor. The role of the state vis-a-vis the market is to provide the legal and institutional framework within which the economy can operate effectively for the common good.
TS. 11 Those who are oppressed by poverty are the object of the love and preference in the part of the Church. Those oppressed by poverty, the poor, which we are referring to here are those groups who lack the fundamental needs for human life, namely food, shelter, clothing and access to basic medical care. The poor are those whose very lives are threatened by poverty. In this case poverty means death and is caused by human freedom. Poverty of the poor is caused by human beings. The ultimate dehumanization of poverty is not the physical and the material deprivation, but t he negation of people‟s selfhood. The poor are considered worthless. To say that the poor and oppressed are the objects of love and preference in the part of the church. To say that they have a preferential option for the poor means that it is the option of the whole church. It is not an option against the rich but an option of the rich for the poor. It is not based on the assumption that the poor are virtuous or morally worthy of such attention, but simply on the fact that they are poor. It i s an option for justice in their regard and option against injustice. The preferential option is has an ethical, scriptural and theological grounding. The ethicak grounding recognizes human solidaritythat we are all in existence together as a race. Working towards the common good (Negative experience of contrast- A reaction that a certain negative experience should not be and it is always accompanied by the desire to resist it) The scriptural grounding comes from the prophets who are concerned with the poor, deprived, neglected, and the marginalized above all other religious concerns including the worship of god. To conceive of God in a christen way we have to take the experiences and language of the tradition and allow them to influence how we might experience God today. The theological grounding bases itself on the fact that god wills and intends the full realization of the potentialities of each person of whom, after all, god is the creator. God‟s love f ills up what is lacking and reaches out to the sinner and to those who are deprived. Thus, despite God‟s universal love, God loves most those who are most in need. God is on the side of the poor because, with respect to their poverty and the damage it causes, they are most in need. there is a certain partiality implied here. However it is a justified partiality. And partiality is justifiable when it contributes to inclusiveness. The preferential option appeals to an expansion rather than a contraction to love and wisdom. Justifiable partiality strives to create opportunities for deprived and oppressed parts so that they will be able to participate fully in the whole.
All Christians are called to live out such preferential love as a constitutive element/dimension of a balanced spirituality To walk towards a balanced spirituality is to walk humbly with your God- It is a religious conversion (intrapersonal dimesionwithin me and with God). It is gaining an awareness of god‟s loving presence in our lives and listening to the Word of God in Jesus Christ. This is a personally encountering and entering into relationship with the father though Christ in the Spirit. We are supposed to love tenderly, this is a moral conversion meaning it is an interpersonal dimension. Me and other persons. It involves the radical other-centeredness in human relationships. This means being sensitive and open to fellow human beings. And it involves participation in the growth of communities of authentic human fellowship in the life of the church and institutions of society. And lastly, we are to act justly. This is a political conversion in the metapersonal and social dimension. This means having a dialogue of life and personal connected ness with the poor. – solidarity with the poor (Principle of mercy). And also a movement to reform economic, political and cultural structures to make them more responsive to the demands of the common good.
