Thoughts on Liberation Theology by Camilo Torres
[Historical Note: Latin America in the 1940s and 1950s experienced tremendous industrialization and economic development, which helped countries like Argentina and Mexico become more economically independent. Unfortunately, these changes benefited the upper and middle classes at the expense of the working classes and farmers, who continued to labor in poverty. The Roman Catholic Church also experienced significant changes. The working clergy, parish priests and nuns, who ministered in the slums of the cities and poor rural areas, felt that the Church needed to return to its roots and become a body that defended the poor. Some priests and bishops even took a favorable view of socialism as a means for the oppressed in Latin America to overcome their plight. Liberation Theology incorporated a Marxist critique of capitalism with traditional Church views on ministering to the poor. Priests and nuns established grassroots communities within the slums and countryside that incorporated Bible study with discussions of how to implement political and social change.
The life of Camilo Torres exemplified this movement within the church. Born to an aristocratic Colombian family in 1929, Torres entered the priesthood and became an excellent scholar and minister. He watched as the Colombian government continued its repression of liberals and ignored the problems in the slums and countryside. Torres became disenchanted when peaceful means failed to bring any relief to the poor in his homeland. In 1966, he joined with the Army of National Liberation, a communist-led guerrilla group that sought the overthrow of the government. Government forces shot him to death in his military action in 1966. The document below briefly explainas how Torres felt that socialism and Christianity could be combined.]
Because of the traditional relations between Christians and Marxists, and between the Church and the Communist party, it is quite likely that erroneous suspicions and suppositions will arise regarding the relations of Christians and Marxists within the United Front, and of a priest and the Communist Party.
This is why I want to clarify to the Colombian people my relations with the Communist Party and its position within the United Front.
I have said that I am a revolutionary as a Colombian, as a sociologist, as a Christian, and as a priest. I believe that there are elements within the Communist Party which are genuinely revolutionary. Consequently, I cannot be anti-Communist either as a Colombian, as a sociologist, as a Christian, or as a priest.
I am not anti-Communist as a Colombian because anti-Communism in my country is best on persecuting the dissatisfied, whether they be Communist or not, who in the main are poor people.
I am not an anti-Communist as a sociologist because the Communist proposals to combat poverty, hunger, illiteracy, and lack of housing and public service are effective and scientific.
I am not an anti-Communist as a Christian because I believe that anti-Communism condemns the whole of Communism, without acknowledging that there is some justice in its cause, as well as injustice. By condemning the whole we condemn the just and the unjust, and this is anti-Christian.
I am not anti-Communist as a priest because whether the Communist realize it or not, there are within their ranks some authentic Christians. If they are working in good faith, they might well be the recipients of sanctifying grace. Should this be true, and should they love their neighbor, they would be saved. My role as a priest, even though I am not exercising its prerogatives externally, is to lead all men to God. The most effective way to do this is to get men to serve the people in keeping with their conscience.
I do not intend to proselytize among the Communists and to try to get them to accept the dogma and teaching of the Catholic Church. I do want all men to act in accordance with their conscience, to look in earnest for the truth, and to love their neighbor effectively.
The Communists must be fully aware of the fact that I will not join their ranks, that I am not nor will I ever be a Communist, either as a Colombian, as a sociologist, as a Christian, or as a priest.
Yet I am disposed to fight with them for common objectives: against the oligarchy and the domination of the United States, and for the takeover of power by the popular class.
I do not want public opinion to identify me with the Communists. This is why in all my public appearances I have wanted to be surrounded not only by the Communists but by all revolutionaries, be they independent or followers of other movements. . . .
Once the popular class assumes power, with the help of all revolutionaries, then our people will be ready to discuss the religious orientation they should give their lives.
Poland is an example of how socialism can be established without destroying what is essential to Christianity. As a Polish priest once said: "As Christians we have the obligation of contributing to the construction of a socialist state so long as we are allowed to adore God as we wish."
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