Liberation Theology In El Salvadoran Civil War

His central aim is not just to provide one example of a legitimate, contextual (Hispanic) perspective. He also is eager to show that embracing different theological perspectives from around the globe is a necessary and unavoidable aspect of the church’s catholicity. González makes his case in the introduction.

In Lasallian schools the core principle of concern for the poor and social justice invites students and staff to be in solidarity with the poor and advocate for those suffering injustices. This means that people should have awareness of the poor and those who are victims of injustices and respond to their needs by means of community service and advocacy. This core principle is illustrated in the novella, “Saint Emmanuel the Good, Martyr” by Miguel de Unamuno. The main character, Don Emmanuel is the parson of the city of Valverde. The congregation of this parish look up to Don Emmanuel, admire him, and are overtaken by his words in mass. However, the narrator reveals that Don Emmanuel was not a man of faith. “Metamorphosis” by Kafka, presents a story of a young man who one day wakes up and is transformed into a bug. As a result of this transformation, he is mistreated by his family and considered useless in society. In the case of Saint Emmanuel the Good Martyr, there is a character that does not believe in God, yet practices concern for the poor and social justice on a daily basis. On the other hand, we have a character that yearns what Don Emmanuel gives to the citizens in Valverde, care and concern.

“Christian theology is a theology of liberation. It is a rational study of the being of God in

A series of crucial literature was produced between 1959 and 1964 in Brazil; the literature intertwined Christian principles, social and liberal sciences, and stressed the need for active engagement in the world in relation to justice for those oppressed. In Bogotá, Colombia the first Liberation Theology-based congregations were held in March of 1970 and July of 1971 (Introducing Liberation Theology). Gustavo Gutierrez was to be credited with the foundation of Liberation Theology.

Over the course of history, the United States has a reputation of getting involved with other nations to sort out disputes, arguments, conflicts, wars, etc. One specific example of U.S. Military Involvement is the 1980 El Salvador Civil War. The El Salvador Civil War was a civil war that lasted from 1980 to about 1992. The war slowly arose due to little uprisings in society, promises to improve economy and lifestyles that were never fulfilled, and the push of communism beliefs onto the people who didn’t believe in them. The U.S. Military would not get involved unless their is a violation of human rights, or if mankind is being put into harm's way. The U.S. involved themselves in the Civil War of El Salvador because they had enough evidence and support for specific claims, had the appropriate authority, and fought for an outcome that suited the needs of humanity.

The priest, Father Jerome, depicts the hypocrisy of the male-gendered system of belief. He asks, “Is this an act of God or of Satan that brings you back to us, that has flown you up to the roof like a bird? Are you the devil’s messenger or a winged angel?” (23) The suggestion that her daughter is evil angers Sofi so badly that she rids herself of the shock of seeing her child return to life. Angrily, she berates the priest, but is scolded by the other women who are in attendance. It is in this scene that the male-centered views are combatted and female-healer centered views are promoted. What I mean is; the hypocrisy of the priest rests in the idea that something is evil if it goes against what is taught and what has been taught. The priest, in an attempt to get La Loca down from the roof, tells her they will go in and pray for her, since maybe she did die and see God. From his viewpoint, she could not have been sent back to act as a messiah-like being, because it is not written that Jesus will come back as a little girl and, there is no talk of

“The moment I understood her hatred, my family had not been personally hurt by Trujillo just as before losing my baby. Jesus had not taken anything away from me. There was the Perozos, not a man left in that family and Martinez Reyna and his wife murdered in their bed and thousands of Haitians murdered at the border. Making the river they say still red. I had heard but not believed. How could our all loving father let us suffer? I looked up challenging him and the two faces merged” (Alvarez 53).

My dad was born in the small Central American nation of El Salvador, more specifically in Anamoros located on the east side of the country. He lived in the countryside so he often played with their animals, spent most of his childhood swimming in the rivers or playing soccer with his friends, and would frequently hang out with his grandparents in the afternoons. In 1980, when he was about 12 years old that all began to change, he and all those around him needed to be more cautious about their surroundings.

The tragic death of Lupito sparked the fire of religious ambivalence that will burn bright in the conflicted mind of Antonio. His innocent mind was now engraved with the dying man’s last wish to be blessed causing him to question if God had also witnessed Lupito’s demise and if so why did would he let him have front row seats. With his innocence now ripped from the

Gustavo Gutierrez coined the term “liberation theology” and its roots come from Latin America. According to the dictionary, liberation theology is defined as “a 20th-century Christian theology, emphasizing the Biblical and doctrinal theme of liberation from oppression, whether racial, sexual, economic, or political” (dictionary). Liberation theology arose principally as a moral reaction to the poverty and social justice in Latin America. This particular reason is why Gustavo Gutierrez adapts this method and relies on it heavily because of his

Black Liberation Theology can be defined as the relationship that blacks have with god in their struggle to end oppression. It sees god as a god of history and the liberator of the oppressed from bondage. Black Liberation theology views God and Christianity as a gospel relevant to blacks who struggle daily under the oppression of whites. Because of slavery, blacks concept of God was totally different from the masters who enslaved them. White Christians saw god as more of a spiritual savior, the reflection of God for blacks came in the struggle for freedom by blacks. Although the term black liberation theology is a fairly new, becoming popular in the early 1960’s with Black Theology and Black Power, a book written by James H. Cone, its

Black Liberation Theology can be defined as the relationship that blacks have with god in their struggle to end oppression. It sees god as a god of history and the liberator of the oppressed from bondage. Black Liberation theology views God and Christianity as a gospel relevant to blacks who struggle daily under the oppression of whites. Because of slavery, blacks concept of God was totally different from the masters who enslaved them. White Christians saw god as more of a spiritual savior, the reflection of God for blacks came in the struggle for freedom by blacks. Although the term black liberation theology is a fairly new, becoming popular in the early 1960’s with Black Theology and Black Power, a book written by James H. Cone, its

Twentieth century El Salvador is made up of violence, suffering, and hardships. After the independence of El Salvador, the elite took control of this country which produced discontent amongst the lower classes. During the 1920’s this discontent grew because of political abuse and increased poverty. According to John Chasteen in Born In Blood and Fire, Salvadoran indigenous people were pushed into volcanic land by the

Throughout 1939-1971, El Salvador was run by a military-style dictatorship, causing those who had land and wealth to be stripped from them just because they could. According to Encyclopedia Britannica the persistence of this dictatorship can be partly credited to Augustin Farabundo Marti, who forced the Salvadorian Communist Party (2017). Proving to be a catalyst for conflicts for years to come.

One important indicator on the Catholic Church’s stance on Liberation Theology and general social activism in Latin America will be to see if Archbishop Oscar Romero is accepted into sainthood. The iconic and controversial religious leader worked tirelessly to help the lower-class in El Salvador. His teachings and beliefs that the marginalized peasants should be treated justly made him a living legend among his countrymen and isolated him from the nation’s corrupt elites. Although he never specifically condoned violence, his sermons played no small part in fomenting a bloody peasant uprising and civil war that raged for over a decade. In the last few years, a strong effort has been made to canonize Romero. Although he is revered not only in his own country but throughout the world, there exist a few issues that could possibly preclude him for becoming a saint. He is still strongly disliked by the vast majority of the wealthy and powerful ruling class of El Salvador, he, indirectly and inadvertently, helped bring about a violent conflict that ravaged his nation and, perhaps most importantly, his canonization may appear to be a carte blanche validation of Liberation Theology and the Marxist uprisings that were often associated with the movement. The canonization of Oscar Romero will redefine the seminal ideal of a modern-day saint and could quite