Rector's Reflection—2 Pentecost, Proper 5
June 6, 2010
Some brief comments on Liberation Theology... The 1950's saw the beginning of the end of European-owned colonies in Africa. The liberation and subsequent independence of the once colonized began to have profound effects on Christian theology. The term itself—Liberation Theology—was coined by a Peruvian priest, Gustavo Gutierrez, who, in 1971, wrote one of the movement's most famous books, A Theology of Liberation. Essentially the movement understands the teachings of Jesus Christ in terms of liberation from unjust political, economic, or social conditions, although in recent years the term has been used to refer to a wide variety of forms of Christian activism. I will confess that my exposure to liberation theology in seminary left me a wee bit cold. The basis of it is fine, but what I experienced was a sort of next-generation manifestation wherein the theology was so closely identified with the people who were 'freed' that the theology became slave to a movement. In Latin America, for example, some Christians embraced liberation theology and used it to legitimize violent revolution.
I bring up liberation theology because Psalm 146 could be an anthem for it: "...The LORD sets the prisoners free; the LORD opens the eyes of the blind. The LORD lifts up those who are bowed down; the LORD loves the righteous. The LORD watches over the strangers; he upholds the orphan and the widow, but the way of the wicked he brings to ruin." (An aside... this psalm has come under fire from some Western feminist theologians for its designation of God as 'Lord' which, ipso facto, indicates oppression.)
But the psalmist has no such qualms. Eleven times the Lord is invoked. There is not the slightest suggestion that the Lord God who created the world has even a remote connection to the oppressive lords—the "princes"—in the world. No... this is a psalm in praise of a sovereign Lord. This is a psalm of thanksgiving to and for the Lord who "... gives food to the hungry... sets the prisoners free... opens the eyes of the blind... lifts up those who are bowed down... watches over the strangers... upholds the orphan and the widow."
There's one other important piece of information in this psalm to complement the generosity and loving care of the Lord. Verse 6, after acknowledging the creator God, ends with "who keeps faith forever." Now that, at least to me, is where real liberation comes in. More often than not, we place an emphasis on us keeping the faith. I've heard people blame themselves for things that wouldn't have happened "if only I'd had a little more faith." People are urged on with "don't lose faith." Remember, however, that we are in a covenant relationship with the Lord and this covenant is based on mutual faith. We are called to be faithful to God and God is faithful to us. How freeing that we aren't solely in charge.
But what if blind eyes aren't opened or prisoners aren't freed or the hungry aren't fed? Does that mean the Lord isn't faithful, after all?
I suppose that's a question that can be asked, but it seems to me that the question itself is rooted in an anticipated outcome. The writer of "Amazing Grace" was "blind but now I see." As far as I know, John Newton had 20/20 vision but spent a big part of his life not seeing. There are all kinds of imprisonment, some of the worst of which are self-imposed. Self-made prison cells have their locks on the inside of the door, and it is God who holds the key. And hunger applies to more than food. Hungry for comfort? Hungry for strength? Hungry for hope? Hungry for grace? Not on Aisle 12 at Wal-Mart.
Psalm 146 is a delightful reminder of who is in charge. Who is in charge is the Lord who is omnipotent and faithful. That means we really are liberated... freed to become the community that (as we'll soon hear in the Prayers of the People) works for justice and freedom and peace.
Susan+