The fundamental principles of both Marxism and Christianity have withstood the onslaught of corruption and perversion by followers. In the case of Christianity, this strength in the face of the sweeping tide of historical change is especially impressive; millenia of attacks on the values and ethics from both opponents and supporters have failed to undermine the overriding positive aspects…
By contrast, Marxism is an earthbound ideology, content to reward or punish those in the here and now based on their support of the ideals of fairness, equality and the distribution of wealth. Both Christianity and Marxism are fundamentally concerned with promoting the general welfare and improving the lives of the vast majority of the world's citizens, yet both have suffered as much damage to their credibility from followers as from opponents. The extreme and selfish proponents of these ideologies have severely undermined their cause through the organization of vast bureaucracies that leave precious little time for doing the real work of making lives easier. At the same time, both Christianity and Marxism have a long history of supressing dissident voices and violently repressing infidel movements. Marxist liberation theology as applied to Latin American countries that were systematically exploited first by and then for European, and later American, interests has long been viewed as an ideological threat to traditional Christian liberation theology. ...
Since Christian liberation entailed not just applying to the needs of the oppressed, but also to inculcating an ideology that coerced followers to view the Church and its leaders as infallible, the only possible conclusion one can make is that is that while it is a contradiction to speak of a Christian Marxist, the contradiction lies in the fact that Marxism is much closer to Christ's original intentions for the human race than the religion that was founded in His name.
Pope John Paul II directly addressed the issue of liberation theology during the course of his Papacy; not surprising considering that he had first-hand experience with the worst excesses of the perversion of Marxism as practiced under Soviet-dominated totalitarianism. Recognising that Christianity in its purest form had much in common with Marxism in its purest form, Pope John Paul II wisely avoided condemnation of Marxist liberation theology's desire to find a common ground between Christian charity and missionary work and Marxist economics designed to liberate the working classes.
It was not the Marxist preoccupation with the incompatibility of capitalist economics and social welfare that John Paul found objectionable. Rather the Pope pointed to the limitations of Marxist liberation; the liberation was not of human suffering, nor the soul, but merely the liberation of one citizen from an undesirable economic circumstance. The question that Marxism doesn't answer, therefore, becomes what happens after the revolution How do the newly liberation people respond to the destruction of the class system.
Even Pope John Paul II recognised that the end of Marxism was not ...
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Civil war broke out in Liberia during the year 1989,which indicated the fight for control of resources,wealth,and power,with little care for the suffering of the poor and helpless.he Liberian women who fought relentlessly for restoration of peace are a clear indicator of liberation theology where the poor sacrifice for their fellow human beings.
Christ says the words of prophet Isaiah, “The Spirit of the Lord is upon me, because he has anointed me to bring good news to the poor.”(Luke 4: 18) So church had taken up the responsibility of bringing up the poor and the downtrodden from the social evils and inequality and wanted to make a single flock.
If we look back in history, we see that the theology was welcomed due to the threat of revolution and was to be done to strengthen the church's pastoral presence in Latin America in order to eradicate differences on the basis of classes. In response to this, John XXIII called for missionaries from North America and Europe to work in Latin America.
But it is important not to lose sight of the rich and fruitful thinking at "base" level that feeds the professional work through which liberation theology has become known throughout the world. What unites these three levels of theological-liberational thought It is the one basic inspiration: a faith that transforms history, or, as others would put it, history seen from the basis of the ferment of faith.
pag). Marxism is the philosophy and social theory based on Karl Marxs work. In other words Marxism is the political, economic, and social principles and policies promoted by Karl Marx and Frederik Engels (www.marxismfaq.co.uk, n.
Three rival armies were struggling for power in Liberia although there were claims that the war was about the gap between the poor and the rich, ethnic differences, and the struggle for natural resources.
The ELN started out as an advocacy group for the poor and ended up being a security threat in Columbia and the neighboring states. Approximately 2000 armed combatants form part of the ELN (Refworld, 2014). This paper will
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