Skip to main content

A Religion That Liberates

Gustavo Gutierrez [1928-2024]

Obituary

What good is religion if it does not make the world a better place, a place of more light and less darkness, more love and compassion, more goodness? A Catholic priest who asked this question and then went on to bring a paradigmatic change to his religion passed away on 22 Oct 2024 at the age of 96. I came to know about his demise only today. The Indian media didn’t think it worth reporting his death. But a Malayalam weekly, Mathrubhoomi, carried an obituary in its latest edition which I happened to read today.

Rev Gustavo Gutierrez was the founder of what came to be known as Liberation Theology in the 1960s and 70s in Latin America. I heard about it in 1980s. Gutierrez’s theology was an attempt to interpret Christianity through the lens of social justice. He was a Peruvian, a priest in a country whose poor people were highly exploited and oppressed.

The Mathrubhoomi obituary informs me that Gutierrez was inspired by a passage in a novel by his compatriot, Jose Maria Arguedas. A character in the novel raises a question about whose side God is on. Who owns God? The oppressor or the oppressed? The landlords or the landless? Those who wield power or those who are taxed by them? To the autocrat or to the prophet? Who does God belong to?

Gutierrez was so inspired by that passage that he visited the novelist personally and had discussions. Liberation Theology (LT) was the result. Poverty is not just a lack of resources, LT tells us. Poverty is an unjust social condition.

Let me illustrate this with an example from India, my own country which is supposedly becoming an economic superpower though more than half of its gigantic population of 1.5 billion people aren’t rich enough to have even healthy food every day. In spite of our great Prime Minister’s bombastic claims, India ranks miserably low on too many parameters including food, health, employment, environment, and happiness.

But India’s economy is growing like a superpower! In 2022-23, the top one percent of India owned 40% of the country’s wealth. The bottom half – that is, 700 million people – owned only 3% of the country’s wealth. This gap keeps increasing because our Prime Minister, who has proclaimed himself as the world’s teacher, Viswaguru, is nurtured by the top one percent. The most affluent in India get all kinds of tax exemptions and the poor pay for those!

What is of relevance here, however, is that this Viswaguru is very religious. His religion is mere show. The personification of glittering Sham, that’s what his religion is. It is about making people fight in the name of their respective gods. And constructing mammoth temples, holy corridors, humongous idols… That religion is just the opposite of what Gutierrez preached.

Gutierrez wanted religion to be meaningful here on the earth. Change the system, he demanded. Salvation is not about individual spirituality, as the Catholic religion claims. Salvation is a collective transformation towards a more just society. Religion is also a social process, a process of evolution; not a process of breeding hatred among believers in order to further someone’s political ambitions.

“The poor are a by-product of the system in which we live and for which we are responsible,” wrote Gutierrez in his book on liberation theology. The poor are exploited by the political system, “robbed of their labour and despoiled of their humanity. Hence the poverty of the poor is not a call to generous relief action, but a demand that we go and build a different social order.”

Go and build a different social order, dear Viswaguru.

 

Comments

  1. Thanks, Tomichan for the piYercaud ece on Gutierrez. I have quoted him often in my works. Incidentally, nay Fotuitously, I am completing my long-pending Article on Liberation Theology and Human Rights, after the passing away of Gutierrez. I acknowledged my indebtedness to him, by way of reminiscing that reading The Theology of Liberation in 1979, at Yercaud, was a breath of fresh air. Long Live the author of the Theology of Liberation! "There is no Salvation, outside the Poor" - Jon Sobrino SJ. It surprises me that neither Manorama not Deepika took note of the Transit of Gutierrez and Mathrubhoomi had to do it. In Kerala, religion is secular not for the religious.

    ReplyDelete
    Replies
    1. I was surprised too that of all the media in Kerala Mathrubhoomi published an obituary on Gutierrez.

      Delete
  2. Hari OM
    Thank you for the introduction to this philosophical aspect of social faith - very much inline with the teaching of Yeshu, methinks. This is thinking that needs to be delivered at the doors of many governments... YAM xx

    ReplyDelete
    Replies
    1. Liberation theology had its heyday in Kerala in the 1980s. A few friends of mine were influenced deeply and they went into social activism on behalf of some marginalized people like fishermen.

      Delete
  3. Eat the rich...

    He sounds like he was a great mover for change. We need more in the world like him. May he rest in peace.

    ReplyDelete
    Replies
    1. Yes, we need more people like him especially in religion and politics.

      Delete
  4. Thank you for introducing this writer; makes sense.

    ReplyDelete
  5. Rev. Gustavo Gutierrez’s passing marks the end of an era for Liberation Theology, which brought a transformative, socially conscious approach to Christianity. His commitment to social justice, as well as his challenge to the way religion can either empower or oppress, continues to resonate. It's sad that the media overlooked his death, especially considering his monumental impact on both religion and social movements. Gutierrez’s vision of God standing with the oppressed is a crucial reminder that true spirituality should uplift humanity, not fuel division or inequality.

    I just shared a blog, please let me know what you think: https://www.melodyjacob.com/2024/11/why-duex-float-portable-monitor-is-game-changer.html

    ReplyDelete
  6. Nice Post

    You may also like to read my post ITA Awards

    ReplyDelete

Post a Comment

Popular posts from this blog

Ayodhya: Kingdom of Sorrows

T he Sarayu carried more tears than water. Ayodhya was a sad kingdom. Dasaratha was a good king. He upheld dharma – justice and morality – as best as he could. The citizens were apparently happy. Then, one day, it all changed. One person is enough to change the destiny of a whole kingdom. Who was that one person? Some say it was Kaikeyi, one of the three official wives of Dasaratha. Some others say it was Manthara, Kaikeyi’s chief maid. Manthara was a hunchback. She was the caretaker of Kaikeyi right from the latter’s childhood; foster mother, so to say, because Kaikeyi had no mother. The absence of maternal influence can distort a girl child’s personality. With a foster mother like Manthara, the distortion can be really bad. Manthara was cunning, selfish, and morally ambiguous. A severe physical deformity can make one worse than all that. Manthara was as devious and manipulative as a woman could be in a men’s world. Add to that all the jealousy and ambition that insecure peo...

The Little Girl

The Little Girl is a short story by Katherine Mansfield given in the class 9 English course of NCERT. Maggie gave an assignment to her students based on the story and one of her students, Athena Baby Sabu, presented a brilliant job. She converted the story into a delightful comic strip. Mansfield tells the story of Kezia who is the eponymous little girl. Kezia is scared of her father who wields a lot of control on the entire family. She is punished severely for an unwitting mistake which makes her even more scared of her father. Her grandmother is fond of her and is her emotional succour. The grandmother is away from home one day with Kezia's mother who is hospitalised. Kezia gets her usual nightmare and is terrified. There is no one at home to console her except her father from whom she does not expect any consolation. But the father rises to the occasion and lets the little girl sleep beside him that night. She rests her head on her father's chest and can feel his heart...

Bharata: The Ascetic King

Bharata is disillusioned yet again. His brother, Rama the ideal man, Maryada Purushottam , is making yet another grotesque demand. Sita Devi has to prove her purity now, years after the Agni Pariksha she arranged for herself long ago in Lanka itself. Now, when she has been living for years far away from Rama with her two sons Luva and Kusha in the paternal care of no less a saint than Valmiki himself! What has happened to Rama? Bharata sits on the bank of the Sarayu with tears welling up in his eyes. Give me an answer, Sarayu, he said. Sarayu accepted Bharata’s tears too. She was used to absorbing tears. How many times has Rama come and sat upon this very same bank and wept too? Life is sorrow, Sarayu muttered to Bharata. Even if you are royal descendants of divinity itself. Rama had brought the children Luva and Kusha to Ayodhya on the day of the Ashvamedha Yagna which he was conducting in order to reaffirm his sovereignty and legitimacy over his kingdom. He didn’t know they w...

Liberated

Fiction - parable Vijay was familiar enough with soil and the stones it turns up to realise that he had struck something rare.   It was a tiny stone, a pitch black speck not larger than the tip of his little finger. It turned up from the intestine of the earth while Vijay was digging a pit for the biogas plant. Anand, the scientist from the village, got the stone analysed in his lab and assured, “It is a rare object.   A compound of carbonic acid and magnesium.” Anand and his fellow scientists believed that it must be a fragment of a meteoroid that hit the earth millions of years ago.   “Very rare indeed,” concluded the scientist. Now, it’s plain commonsense that something that’s very rare indeed must be very valuable too. All the more so if it came from the heavens. So Vijay got the village goldsmith to set it on a gold ring.   Vijay wore the ring proudly on his ring finger. Nobody, in the village, however bothered to pay any homage to Vijay’s...

Dharma and Destiny

  Illustration by Copilot Designer Unwavering adherence to dharma causes much suffering in the Ramayana . Dharma can mean duty, righteousness, and moral order. There are many characters in the Ramayana who stick to their dharma as best as they can and cause much pain to themselves as well as others. Dasharatha sees it as his duty as a ruler (raja-dharma) to uphold truth and justice and hence has to fulfil the promise he made to Kaikeyi and send Rama into exile in spite of the anguish it causes him and many others. Rama accepts the order following his dharma as an obedient son. Sita follows her dharma as a wife and enters the forest along with her husband. The brotherly dharma of Lakshmana makes him leave his own wife and escort Rama and Sita. It’s all not that simple, however. Which dharma makes Rama suspect Sita’s purity, later in Lanka? Which dharma makes him succumb to a societal expectation instead of upholding his personal integrity, still later in Ayodhya? “You were car...