La teología de la liberación en prospectiva - Noticias más vistas

tion opened the door to the practice of Yoga and various forms of Buddhistmeditation in some metropolitan areas. 36But the conditions for interfaith dialogue and cooperation that derivedfrom Nostra Aetate by the second half of the twentieth century were verydifferent in Latin America, a continent where the Catholic Church continuedto hold a privileged status that made some sectors of the Church lookat non-Catholic Christians with contempt and where evangelical identitieswere essentially defined by anti-Catholic sentiments. More importantly,any potential interfaith dialogue had to take into account the socioeconomicinjustices that seemed to perpetuate structural inequalities in thecontinent and whose severe expressions of extreme poverty began to beseen as institutionalized violence through the hermeneutics of suspicionproposed by the emerging Liberation Theology. 37 The cry of the poor becamea strong call for ecumenical alliances that have slowly overcomethe traditional Catholic-Protestant antagonism. 38 However, the CatholicChurch was far from having one mind in relation to the growth of otherreligions in a continent that it continues to claim for itself.The classical paradigm of exclusivism, inclusivism, and pluralism ininterfaith relations seems to be vigorously at work within the CatholicChurch in Latin America. Catholic exclusivism is very diverse and complexin itself. At the grassroots level, it includes the vast network of Neo-Catechumenalcommunities, interpreted by some as an officially sanctionedsect-styled Catholic solution to effectively address the proliferation of sectsin the continent, 39 and the Catholic Charismatic Renewal as a response36 For a window into the religious pluralization of Latin America, see Olga Odgers Ortiz (editor),Pluralización Religiosa de América Latina (Tijuana: El Colegio de la Frontera del Norte;México, D.F.: CIESAS, 2011).37 See Leonardo Boff and Clodovis Boff, Cómo hacer Teología de la Liberación (Bogotá:Ediciones Paulinas, 1986).38 Paul F. Knitter stands out among scholars bringing into focus the relationship between religiouspluralism and issues of social justice, which he raised at the Centennial Parliamentof Religions in Chicago. See Paul Knitter, “Pluralism and Oppression: Dialogue betweenthe Many Religions and the Many Poor”. In ed. Teasdale and Cairns, The Community ofReligions, 198-208. On Knitter, see Albert Moliner, Pluralismo Religioso y Sufrimiento Ecohumano,La contribución de Paul Knitter al Diálogo Interreligioso (Quito: Abya-Yala, 2006).See also, Jose María Vigil, “Muchos pobres, muchas religiones. La opción por los pobres,lugar privilegiado para el diálogo interreligioso”. In José Maria Vigil, Luiza E. Tomita y MarceloBarros (editors), Por los Muchos Caminos de Doos ii, Hacia una Teología Cristiana yLatinoamericana del Pluralismo Religioso (Quito: Ediciones Abya-Yala, 2004), 17-32.39 See Gordon Unquhart, The Pope’s Armada (London, Toronto: Bantam Press, 1995).Congreso Continental de Teología x 715