Michael Novak's work is challenging. We often disagree sharply in out interpretations and assessments of liberation theology, but he raises important issues which call for clarification and response.
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AN INTERESTING THEOLOGICAL AND POLITICAL CRITIQUE OF LIBERATION THEOLOGY
May 2, 2012
Format:Unknown Binding
Michael Novak (born 1933) is an American Catholic philosopher, journalist, novelist, and diplomat. Initially a seminarian, he eventually became a reporter who attended the Second Vatican Council, married, and had children. He has written many other books, and also authored the famous 1983 essay, 'Moral Clarity in the Nuclear Age,' his response to the National Conference of Catholic Bishops' pastoral letter, 'The Challenge of Peace: God's Promise and Our Response.'
This 1986 book begins by noting that "There is much to praise" in liberation theology, and he admires its "intellectual ambition." (Pg. 2) Nevertheless, "It is my hypothesis that the liberal society, built around a capitalist society that promotes discovery and entrepreneurship among the poor at the base of society, will succeed more quickly, more thoroughly, and in a more liberating fashion, than (those) conceived by liberation theologians." (Pg. 9)
He observes that liberation theologians (e.g., Gustavo Gutierrez) seldom cite Marx in their writings, or give much evidence of having studied Marx. (Pg. 23) He comments, "the books of liberation theologians are disappointing," because in them "one learns very little from them about the practical institutions they will put in place the day AFTER the revolution they seek." (Pg. 34) Novak admits, however, that democracy "is no magic cure. Once the road to democracy is entered upon, there remain the same teeming millions to feed, to clothe, to teach, and to care for in illness and disease." (Pg. 71)
He questions whether the opinions of the poor have "special epistemological status?... it is sometimes also claimed ... that what the poor say is ipso facto true... For this claim there is not the slightest shred of evidence." (Pg. 151)
He notes in conclusion, "it is necessary for the Christian to ask: does it liberate? Not all who speak of liberation bring actual liberation." (Pg. 228)
Liberation theology is perhaps "out of fashion" today; but Novak's conservative critique is a key one to read.
This 1986 book begins by noting that "There is much to praise" in liberation theology, and he admires its "intellectual ambition." (Pg. 2) Nevertheless, "It is my hypothesis that the liberal society, built around a capitalist society that promotes discovery and entrepreneurship among the poor at the base of society, will succeed more quickly, more thoroughly, and in a more liberating fashion, than (those) conceived by liberation theologians." (Pg. 9)
He observes that liberation theologians (e.g., Gustavo Gutierrez) seldom cite Marx in their writings, or give much evidence of having studied Marx. (Pg. 23) He comments, "the books of liberation theologians are disappointing," because in them "one learns very little from them about the practical institutions they will put in place the day AFTER the revolution they seek." (Pg. 34) Novak admits, however, that democracy "is no magic cure. Once the road to democracy is entered upon, there remain the same teeming millions to feed, to clothe, to teach, and to care for in illness and disease." (Pg. 71)
He questions whether the opinions of the poor have "special epistemological status?... it is sometimes also claimed ... that what the poor say is ipso facto true... For this claim there is not the slightest shred of evidence." (Pg. 151)
He notes in conclusion, "it is necessary for the Christian to ask: does it liberate? Not all who speak of liberation bring actual liberation." (Pg. 228)
Liberation theology is perhaps "out of fashion" today; but Novak's conservative critique is a key one to read.
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