Achegamos este texto de Benjamín Forcano, sacerdote é teólogo claretiano:
Preliminar
No me interesaría la Teología de la Liberación si no fuera por tres razones: primera, porque hubo muchísima gente que, sin informarse, desconfiaron de ella y la condenaron siguiendo el dictamen de la jerarquía eclesiástica; segunda, porque esa gente no llegó a conocer la novedad de la Teología de la Liberación y lo que supuso de represión y sufrimiento para muchos teólogos; y tercera, porque sin ella se privó a la Iglesia de un nuevo modo de anunciar el Evangelio, que le hizo perder credibilidad y la distanció aún más del mundo moderno.
Nunca en la historia de la Iglesia se suscitó tanta preocupación sobre un tema que, a primera vista, parecía irrelevante. Algo inesperado saltó a la sociedad con la Teología de la Liberación, pues puso en alarma a los centros más sensibles del Poder civil y religioso. Estamos en los años posteriores al concilio Vaticano II y al primer Encuentro del Episcopado Latinoamericano en Medellín año 1968, y ya pudimos leer: “Si la Iglesia latinoamericana cumple los acuerdos de Medellín , los intereses de Estados Unidos están en peligro en América latina “ (Rockefeller). “La política exterior de Estados Unidos debe comenzar a enfrentar (y no simplemente a reaccionar con posterioridad) la Teología de la Liberación tal como es utilizada en América latina por el clero de la Teología de la Liberación” (Documento de Santa Fe, siendo presidente Reagan).
Vieja novedad de la Teología de la Liberación: recuperar a Jesús
La Teología de la Liberación traía a primer plano la vida de Jesús de Nazaret, con todo el escenario sociocultural y político de su tiempo. Era imposible comprender al Jesús de la fe, al Jesús resucitado, si se lo desposeía de su condición humana histórica. La suerte de Jesús, su calvario y crucifixión, no habían sido efecto del azar, del fatalismo o de la voluntad divina, sino del hecho de haber vivido una opción radical por la verdad, por la justicia y por la liberación de los oprimidos. Su proyecto, – el anuncio del reino de Dios-, era incompatible con el proyecto imperial romano y con el proyecto religioso de Jerusalén. Y por ello ambos –imperio y sinagoga- se unirían para eliminar a Jesús y su proyecto.
La Teología de la Liberación no buscaba sino aplicar a nuestro tiempo lo que Jesús hizo en el suyo: denunciar la opresión que, en nombre del emperador y de Dios, se sigue ejerciendo sobre las personas y los pueblos. Era, así, la Teología de la Liberación una teología nueva, que reivindicaba la dignidad y derechos de toda persona, sacudía la alianza de la religión con el poder dominante, devolvía dignidad y esperanza a los despreciados y excluidos, soliviantaba a quienes veían en ella una amenaza para su seguridad e intereses y todo ello porque bebía de la fuente del Evangelio.
Sonaron falsas las alarmas, pero fue calumniada y perseguida
Comenzando por el teólogo peruano Gustavo Gutiérrez (iniciador y llamado “padre” de la teología de la liberación) han sido luego centenares los teólogos que la cultivaron y defendieron, miles los libros y artículos que sobre ella se han escrito, miles las iniciativas y actividades pastorales que en ella se han inspirado, miles las comunidades de base que en ella se han fraguado y miles y aun millones los cristianos (políticos, sindicalistas, maestros, catequistas, sacerdotes, religiosos y religiosas, etc.) que la generaron y recibieron de ella luz y fuerza para su caminar comprometido.
Pero surgieron pronto las alarmas que la señalaban como heterodoxa y reclamaban para ella controles y sanciones. Había grupos eclesiales donde mencionar la Teología de la Liberación era tabú. Aún recuerdo el comentario que un amigo hacía de otra persona al enterarse que un teólogo iba a hablar de este tema, – Es la peste, dijo. Y ayudé a una joven que, interesada por el tema, escuchó de su directora estas palabras: – ¡Pero si los teólogos de la liberación son como los masones dentro de la Iglesia!
Y los prejuicios y la hostilidad se hicieron irreversibles después que el mismo cardenal Ratzinger, Prefecto de la Congregación para la Doctrina de la fe, expresara que los grandes males de la Iglesia actual se deben sobre todo al pos concilio, pero también al Concilio mismo. Y, refiriéndose a la Teología de la liberación, sentenció ver en ella “un error sobre un núcleo de verdad”, elaborada por teólogos que “han hecho propia la opción fundamental marxista” y que “se ha dejado sugestionar por el punto de vista inmanentista, meramente terrenal, de los programas de liberación secularizados”.
Ratzinger fue recibiendo contestación adecuada a sus infundadas afirmaciones. Cito por lúcida y contundente la dada por el obispo Pedro Casaldáliga: “Siempre lo hemos dicho, la Teología de la Liberación es teología y es de liberación no porque optó por Marx sino por el Dios y Padre de nuestro Señor Jesucristo, por su Reino y sus pobres. Nuestro Dios quiere la liberación de toda esclavitud. La situación de los 2/3 de la humanidad es contraria a la voluntad de Dios y la Teología de la Liberación asume el compromiso de transformar esa situación. Sólo a los enemigos del pueblo irrita la Teología de la Liberación. Y por eso la han calumniado y la han perseguido”.
Se entenderá fácilmente que, a partir de esta posición oficial, fueran creciendo las falsedades sobre la Teología de la Liberación y sus teólogos:
– Los teólogos de la liberación hacen suya la filosofía marxista.
– Reducen el Cristo del Evangelio al Cristo de la “sola liberación temporal”.
– La Buena Noticia del Evangelio es sólo para los pobres, pero entendidos “como una opción de clase” y según criterios puramente políticos e ideológicos y con sentimientos de odio y lucha entre hermanos.
– Presentan una “iglesia popular” en contra de “una iglesia burguesa” reintroduciendo de esta manera los conflictos de clase en el interior mismo de la Iglesia.
– Se someten a ideologías extrañas y olvida la “doctrina social de la Iglesia “ por considerarla inviable.
Estas calumnias, que no se encuentran en ningún teólogo de la liberación, fueron difundidas desde muchas plataformas de la Iglesia oficial.
La novedad de la teología de Liberación
Es ahora cuando, después de lo mucho que se la difamó, considero esencial señalar lo más básico de la Teología de la Liberación.
• La Teología de la Liberación surge de las necesidades de un mundo mayoritariamente pobre y oprimido y al que quiere liberar desde la fe. Incluye negativamente una liberación del pecado, de la esclavitud y de la muerte y positivamente una liberación centrada en el Reino de Dios, en la creación de un hombre nuevo y en la consumación de la historia. Liberar es la finalidad última de la teología de la Liberación, con lo que deslegitima el ataque que la Ilustración siempre lanzó contra la teología de ser esclavizadora de la subjetividad y libertad humanas y legitimadora de la opresión histórica. La Teología de la Liberación se mueve sobre la necesidad absoluta de liberar a la realidad oprimida, a los pueblos que mueren lentamente o son crucificados, a las personas y pueblos que son oprimidos. Y tiene como destinatario a esa gran mayoría en cuanto no-hombres y en cuanto no-pueblos.
• La Teología de la Liberación hace hincapié en la liberación del otro y de lo otro, a diferencia de la teología europea que se centra en el propio sujeto creyente; habla del Reino de Dios como referente y medida de la transformación que hay que realizar en este mundo y afirma además que tal Reino es para implantarlo ya en este mundo y lograr así que la vida de los pobres llegue a ser realidad.
• La Teología de la Liberación tiene como fuente de conocimiento la revelación de Dios en la Escritura, la Tradición eclesial y el Magisterio de la Iglesia. Pero, también y previo a la revelación de Dios en los textos, existe la real revelación de Dios en la historia, del pasado y del presente. Dios sigue manifestándose en los llamados signos de los tiempos: “La miseria colectiva que clama al cielo y el anhelo de liberación de todas la esclavitudes”, fue sancionado por el Episcopado Latinoamericano (Medellín 1968) como uno de esos signos.
• En esta línea, la revelación de Dios se halla sobre todo en la respuesta que los fieles, con su praxis , dan a esa revelación a través del seguimiento de Jesús, de la misericordia, la defensa de la vida, etc. Hacer todo esto, “Significa asumir dentro del conocimiento la dialéctica del mismo Dios en cuanto encarnado en la historia, privilegiadamente en Jesucristo; significa que Dios no es puramente alteridad trascendente con respeto a la historia sino que se da él mismo a la historia” (J. Sobrino).
• La Teología de la Liberación no se contenta con que la inteligencia se reduzca a la captación del sentido del ser: “La inteligencia en este quehacer teológico tienen una triple dimensión: el hacerse cargo de la realidad, el cargar con la realidad y el encargarse de la realidad” (Ignacio Ellacuría).
Conocer es estar en la verdad de las cosas y para estar en la verdad de las cosas hay que encarnarse en la verdad de la realidad, dejar que hable y dejarse afectar por ella, lo cual lleva a utilizar los conocimientos necesarios: científicos, filosóficos, ético-sociales, etc.
Pero, y además, encarnarse en la realidad es encarnarse en el mundo de los pobres, lo que exige ser parcial. Y si es cierto que ningún lugar parcial es la totalidad, cada vez se demuestra con mayor claridad que desde los pobres, desde el Tercer Mundo, se conoce mejor la totalidad que desde su contrario: “Desde el Tercer Mundo se conoce la verdad de éste y se descubre mejor la verdad del primero; lo cual no acaece a la inversa” (J. Sobrino). Convéncete, me decía Casáldaliga en una entrevista: “Sólo en la medida en que el Primer Mundo deje de ser Primer Mundo podrá ayudar al Tercer Mundo. Para mí esto es dogma de fe. Si el Primer Mundo no se suicida como Primer Mundo, no puede existir “humanamente” el Tercer Mundo. Mientras haya un Primer Mundo habrá privilegio, exclusión, dominación, lujo y marginación. Si vosotros en el Primer Mundo no resolvéis ser un Mundo humano, nosotros no podemos serlo”.
• La Teología de la Liberación confiere un determinado talante a quienes se guían por ella y no debiera faltar en ningún otro tipo de teología. Este tipo de teología está siempre dispuestas a verificar si se hace con fidelidad a lo revelado por Dios y si produce en el pueblo de Dios lucidez y ánimo para la construcción de su Reino. Si una teología produce desinterés por el Evangelio y se hace incomprensible a las mayorías debe cambiar. Nunca un método del quehacer teológico puede absolutizarse, sino que deber estar abierto al cambio.
La Teología de la Liberación debe ser servicio para la liberación histórica y transcendente, y esto le hace convertirse en práctica de amor, como debe serlo todo quehacer cristiano. La teología debe ser compasiva y desde la compasión descubrir las causas que a tantos empobrecen y los hace sufrir, y buscar creativamente soluciones, por lo que, introducida en los conflictos de la historia, se enfrentará a las falsas divinidades y difícilmente podrá escapar a la persecución de los poderes de este mundo.
Esta teología debe hacerse dentro del pueblo de Dios, en relación y solidaridad con todos sus estamentos, de él recibirá ayuda y con él, y en medio de él, podrá responder a los problemas reales. Si la Iglesia es Pueblo de Dios y es una Iglesia de los pobres debe ejercer su responsabilidad en medio de ella.
La teología de la Liberación, poseída por el espíritu de las Bienaventuranzas, será profundamente espiritual, misericordiosa, limpia de corazón, creativa, motivadora de oración, de confianza y disponibilidad, hasta adentrarse en el misterio de Dios.
Y, finalmente, junto al rigor de su método, avanza con esos ojos nuevos, que recibe del compartir con los pobres. Sólo así puede tocar lo más sagrado que es experimentar a Dios, su Reino y a Jesús como buenos, buenos para el hombre y la historia, buenos porque humanizan y salvan, buenos sobre todo para los pobres y su liberación.
La Teología de la Liberación de la Periferia, contra la Teología del Centro.
Se había establecido un Orden socioeconómico y político mundial de acuerdo a las leyes del más fuerte, consagrado éticamente y bendecido por la voluntad de Dios. De esa manera, ese Orden quedaba consolidado en países tradicionalmente cristianos y obtenía legitimidad de la teología oficial. Cualquier intento de cambio era considerado sacrílego.
Externamente los centros financieros y políticos no dudaban en apropiarse de esta Teología que en nada los cuestionaba, fomentaba la resignación y mostraba las desigualdades sociales y los males como pruebas mandadas por Dios para santificarse y acumular méritos para el cielo. Una teología ésta, indiferente, que enaltecía la gloria de Dios y, a la par, justificaba la conculcación de los derechos humanos y en especial de los más pobres.
En 1984, 32 teólogos de la revista europea Concilium, escribieron: “La Teología de la Liberación busca afrontar el problema de los oprimidos a la luz de la fe y promover su liberación integral. Sabemos que existen grupos integristas o neoconservadores que al rechazar un cambio social y pregonar una religión que pretende ser apolítica, luchan contra los movimientos de liberación y defienden una línea que es, de hecho, una ofensa contra los pobres y oprimidos. Un signo de fecundidad del Evangelio es hoy el hecho de que el mensaje cristiano sea vivido en contextos diferentes y de diversas maneras. Nuestra revista Concilium se manifiesta solidaria con los teólogos de la liberación no sólo en cuanto a su pensamiento teológico sino en cuanto a sus compromisos concretos. Creemos que en los movimientos y teólogos de la liberación se decide de alguna manera el futuro de la Iglesia, la llegada del Reino de Dios y el juicio de Dios sobre el mundo”.
En el mismo año 1984, 40 teólogos españoles de la Asociación Juan XXIII escribían: “Compartimos con los teólogos de la liberación la tarea de elaborar en la “óptica del pobre” una reflexión cristina rigurosa, una espiritualidad del seguimiento de Jesús , una Iglesia comunitaria y una acción pastoral solidaria con los desheredados de la tierra en el interior de un pluralismo de opciones que no rompe con la comunión eclesial”.
Por supuesto, de estos movimientos de liberación y de sus comunidades de base surgía un nuevo impulso de reforma y una nueva teología que ponía en cuestión el quehacer teológico tradicional. “La teología que se forma dentro de este impulso y que los sustenta no se presenta en contra de la autoridad de la Iglesia, sino bajo la autoridad del Espíritu… En el seguimiento al Hijo del Hombre, aquellos que han vivido hasta ahora “como si fueran hijos de nadie” se convierten en sujetos en el resplandor de Dios” (Johann Baptist Metz).
El ensimismamiento de la Iglesia en sí misma, acompañado de una teología indiferente ante el dolor y esclavitud de mayorías, desarrollaba continuas y pomposas ceremonias religiosas, orientadas a asegurar el negocio de la propia salvación; enarbolaba preceptos, doctrinas, leyes y dogmas que se habían de saber de memoria; promovía rezos y misas interminables, pero todo a la postre quedaba como obras piadosas, sin plantear para nada lo que la vida de Jesús pedía denunciar y hacer en cada lugar y momento de la sociedad.
Esperamos que cuantos por ignorancia u otras causas abominaron de la teología de la liberación, se abran a ella y se dejen convertir como lo hizo el actual Prefecto de la Congregación para la doctrina de la fe, Gerhard Müller: “ La teología de la liberación está unida para mí al rostro de Gustavo Gutiérrez, a su enseñanza y al encuentro vivo con los pobres; con él experimenté un giro decisivo en mi enfoque teológico. El nos enseñó que aquí se trata de teología y no de política, de un programa práctico y teórico que pretende comprender el mundo, la historia y la sociedad y transformarlos a la luz de la propia revelación sobrenatural de Dios como salvador y liberador del Hombre. La teología de Gustavo Gutiérrez, independiente del ángulo desde el que se mire, es ortodoxa porque es ortopráctica y nos enseña el adecuado actuar cristiano porque procede de la verdadera fe”.
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Fonte: http://www.cuartopoder.es/tribuna/teologia-de-la-liberacion-ayer-maldita-y-perseguida-hoy-bendita-y-elogiada/5373
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