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Liberation Theology: Roman Catholic Marxism - Google Search

1. Liberation theology - Wikipedia, the free encyclopedia 2. Liberation Theology 3. liberation theology 4. liberation theology (Roman Catholicism) -- Britannica Online ... 5. Cover Stories Taming the Liberation Theologians - TIME 6. More on liberation theology and marxism - reaction to Fred ... 7. Cambridge Collections Online : Liberation theology and the Roman ... 8. Cambridge Collections Online : Marxism, liberation theology and ... 9. Black Liberation Theology: Marxism in a Clerical Collar 10. What is Liberation Theology? 11. liberation theology Facts, information, pictures | Encyclopedia ... 12. The Dangers of Liberation Theology 13. Emerald: Article Request - Social Catholicism, Marxism and ... 14. liberation theology: Definition from Answers.com 15. Good Jesuit, Bad Jesuit: Liberation Theology Borrowed From Marxism 16. Liberation Theology 17. Catholics for Marx 18. Jonestown 19. Liberation Theology (by Ron Rhodes) 20. Liberation Theology - An Evaluation

In Managua
Managua is the Capital city of Nicaragua as well as the Managua and Managua, Managua by the same name. It is also the largest city in Nicaragua...., Nicaragua

Nicaragua officially the Republic of Nicaragua , is a representative democracy republic. It is the largest state in Central America with an area of 130,000 km2, about the size of the state of New York...., Pope John Paul II criticized (what he labelled) the "popular Church" movement by means of "ecclesial base communities" (CEBs) in effecting class struggle, the replacement of the Catholic dominance hierarchy

A dominance hierarchy is the organization of individuals in a group that occurs when competition of resources lead to aggression. Schjelderup-Ebbe, who studied the often-cited example of the pecking order in chickens, found that such social structures lead to more stable flocks in which aggression was reduced among individuals.... with a locally-selected system in the magisterium, and the Nicaraguan Catholic clergy's supporting the Sandinista National Liberation Front. To that, the Pope re-stated and insisted upon his authority as Universal Pastor of the Roman Catholic Church in conformity with canon law and catechism.

The orthodox priests who disagree with liberationism consider Liberation Theology's world view as narrow; that it does not look at the entire meaning of God and the Bible's writers. The orthodox accuse liberation theologians of mining the Bible in supporting their specific political and social ideology. These criticisms, in turn, provoke counter-criticisms that the orthodox, by condemning the teachings and the organization of the liberationist movement, are in effect casting their lots with authoritarian regimes that create much of the degraded conditions and misery that gave rise to the yearnings and dissatisfactions the liberationists attempt to express. In other words, pure doctrine is not so much what the Vatican is trying to defend, as is established ecclesiastical and political order. This conflict is nothing new in history, however; the Protestant Reformation

The Protestant Reformation was a Christian reform movement in Europe. It is thought to have begun in 1517 with Martin Luther's Ninety-Five Theses and may be considered to have ended with the Peace of Westphalia in 1648.... occurred some centuries earlier, in large measure over these very concerns. Not surprisingly, outside Latin America, some of Liberation Theology's most ardent advocates are Protestant thinkers (e.g., Jurgen Moltmann, Frederick Herzog

Frederick Herzog was a professor of systematic theology at Duke University. An impassioned champion of civil rights, his academic focus was liberation theology....).


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A soft version of liberation theology also thrives among the Religious Left in the U.S. Whether it is raiding corporate boardrooms to protest outsourcing, blanketing churches with Green political propaganda, agitating for higher welfare budgets or arguing against tax cuts, the underlying ideological assumptions are clear enough. The Religious Left starts with the assumption that there are certain conflicts in life that are intractable: the rich vs. the poor, prosperity vs. the environment, tax cuts vs. charity, and localism vs. globalism. This is a soft version of the original liberationist idea, sold in the name of "social justice," "business ethics," "social responsibility," and many other catchphrases.

A great danger of all religious ideas is their tendency to be employed for political purposes, a tendency which always introduces an element of distortion. If this is true for Catholic doctrine generally-and the sometimes-sordid history of the temporal power of the Church certainly demonstrates that it is-it is all the more true of the church's social teaching. Because it is necessarily addressed to issues of civic obligation and its relationship to personal ethics, social teaching is especially vulnerable to political manipulation, even if the magisterial texts that concern this topic emphasize again and again that Church is not attempting to push a particular political agenda, valid for all times and places.

In the developing world, politics, and not foreign trade commerce, is a main source of oppression of the poor. Political systems that do not recognize property rights, do not permit trade, do not permit entrepreneurship, inflate the currency and otherwise burden the people with excessive regulation and taxation keep people in a state of dependency, while empowering an economic elite that is closely connected to the ruling regime.

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In the same way that Obama's friendly meeting with the Pope has to be understood, his enthusiastic reception at Notre Dame can only be appreciated in the context of his hiring and training by Jerry Kellman, an apostle of Saul Alinsky and convert to Catholicism at the CCHD-supported Industrial Areas Foundation. Kellman's Calumet Community Religious Conference had itself been created and supported by several local Catholic churches.

Like Frank Marshall Davis, the Communist Party member who guided Obama's early years in Hawaii, Kellman has been called a "mentor" to the future President.

Alinsky had his own Catholic connection, having had the support in Texas of Catholic Bishop Bernard J. Sheil and the Catholic Diocese in the San Antonio area. This then became a center of support for Marxist-oriented Liberation Theology and opposition to the Reagan policy of preventing Communist takeovers of Central American countries in the 1980s.

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