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Summary: Module 10

John Paul II

Deviation from the
DOCTRINE 1. ideological deviations
2. New Age
3. Faith and Reason
4. Liberation Theology

1. ideological deviations

La Doctrina Social de la Iglesia, sufre a menudo las mismas contaminaciones de las ideologías modernas que afectan a la teología. De allí que sea necesario tomar los recaudos detallados en el Módulo 2, para tener la garantía de la recta doctrina.
Recordemos la orientación general que formuló Pablo VI:
“El cristiano que quiere vivir su fe en una acción política, concebida como servicio, no puede adherirse sin contradecirse a sí mismo, a sistemas ideológicos que se oponen radicalmente o en los puntos sustanciales, a su fe y a su concepción del hombre. No es lícito, por tanto, favorecer a la ideología marxista... Tampoco apoya el Christian liberal ideology ... "(OA, 26).

The Pope, in l974, in a speech to the General Congregation of the Society of Jesus said:
"... it shows today in some areas of the Company, a serious state of uncertainty, moreover, some way of acting and thinking that call into question the identity of your religious life . "
"Today is very strong fascination for the second charisma: the predominance of the action being, the work on the contemplation of concrete existence on theoretical speculation, which made her pass a theology deductive to inductive, all this might suggest that the two aspects of fidelity and love are opposites. But not, you know very well: both come from the Spirit which is love. (...) Otherwise, the availability for the service can degenerate into relativism, becoming the world and its immanent mind, likened to the human condition that seeks to save, and then reduced even secularism, mingling with the profane. " [1]

Already a few years ago, the Pope himself had summarized the situation:
" ... together and are manifested in small groups that end up giving their preferences other ideologies, whether religious (cf. modernism and recent past) and social (see Marxism) and not the true Christian faith . " [2]

to what else is there to fear, said San Cipriano in his time, not to attack openly, as revealed to an adversary, the soul is prepared to fight.
"More alarming is the dangerous enemy that moves quietly and that, under the guise of a false peace, crawling with hidden ones, for such action has received the name of a serpent." [3]
Today Catholic Church sees itself under siege from within, by groups, sometimes invoking legitimate purposes-otherwise lack any audience, "seriously compromise the internal unity of the faithful and forth erroneous doctrines that confuse the spirits and weaken their faith and apostolic zeal.

official thinking of the Church, through the unanimous opinion of the Sovereign Pontiffs of the last two centuries, from Pius VI to John Paul II has stated continually that the " modern civilization" has not been built in accordance to the Gospel but against him.
Without denying the merits and partial acquisitions in the scientific and technical, the Church has always maintained, sub aeternitatis specie that the modern world is not Christian but anti-Christian.

Despite the unanimous opinion of teachers about the inhuman nature of modern culture, groups of clergy and laity have given-especially since the early nineteenth century to the eternal lure of easy compromise with the world, not as it has positive values \u200b\u200b(legitimate position) but also in those aspects and anti-Christian values \u200b\u200b(attitude illegitimate), which make the essence of the modern world as it has historically evolved to the present.
Modernist Heresy social movement chairs are two examples are very representative of the severity.

Each of the crisis suffered by the Church in recent centuries has led to a crisis of unity of the faithful. Jesus wanted the unity of faith existed in the Church: for the virtue of faith is first of all the ties that bind man to God, and she's the one we owe the name of fi Ls . One Lord, one faith, one baptism (Eph, 4.5)

This unit in turn rests on two elements or principles: an extrinsic principle, established by the ecclesiastical and an inner principle, composed of worship, sacraments and canon law. Derive from them the three essential functions of ecclesiastical authority: teaching, sanctifying and governing. Hence the Church has placed so much emphasis, over the centuries, in the intact transmission of revealed truth, as the slightest alteration of dogma would be enough to damage the integrity of the faith.

The current crisis of faith issues at all levels and levels of church life, without exception. Not only a considerable number of religious and priests, but bishops and cardinals to allow social doctrines incompatible with the teachings of the Magisterium permanent. In this module we will summarize the analysis of three issues related to the process of deviation from the true doctrine.


2. New Age

A history worth mentioning is the movement called the "new era " which has been analyzed by two pontifical councils in "Jesus Christ, Bearer of Living Water. A Christian Reflection on the New Age. " [4]

"A strong current of modern Western culture has contributed to spreading the ideas of New Age is the general acceptance of Darwin's evolutionary theory." "In fact, if the New Age has achieved a remarkable degree of acceptance was because the world view that is based was already widely accepted. The ground was well prepared for the growth and spread of relativism, along with an antipathy or indifference towards the Christian faith. " (L.3.)

"In Western culture in particular is very strong the attraction of alternative approaches to spirituality. Moreover, among Catholics themselves, even in retreat houses, seminaries and religious training centers have become popular new forms of psychological affirmation of the individual " . "A thought appropriate Christian discernment and practice of the New Age can not fail to recognize that, as Gnosticism and ever II and III, it represents a compendium of positions that the Church has identified as heterodox. " (L.4.)

"Unfortunately, we must admit that in many cases some specifically Catholic centers of spirituality are actively involved in the spread of New Age religiosity in the Church ." (6.2.)

"An example of this can be seen in the enneagram ," a tool for character analysis as nine types, which, when used as a means of personal development, introduces ambiguity in the doctrine and experience of the Christian faith. " (L.4.)


3. Faith and Reason [5]

The Church appreciates the efforts of reason to attain goals which render ever more worthy of personal existence. Sees in philosophy the way to know fundamental truths about human existence. It also considers philosophy an indispensable help to deepen understanding of faith and communicate the truth of the Gospel to those who still do not know. (P. 5)

Philosophy modern has led to various forms of agnosticism and relativism . Have recently become important theories that tend to devalue even the truths which had been judged certain. A legitimate plurality of positions has yielded to an undifferentiated pluralism, based on the belief that all positions are equally valid. In this perspective it comes down to opinion. (P. 5)

Christian Revelation is the true star that guides a man that way amid the pressures of immanent mind and the constrictions of a technocratic logic. The words of Deuteronomy can be applied to this situation:

"Because these commandments that I give you today are no higher than your strength, or are out of reach. They are in heaven, lest you should say, Who shall ascend into heaven for us to look for that hear and put into practice? Neither is it beyond the sea, lest you should say: Who will go for us across the sea for the hear and put into practice? But the word is very near you are in your mouth and in your heart to put it into practice "(30, ll-l4).

This is referred to the famous phrase of St. Augustine:
" In homine habitat veritas interiors " (Inside the man lives the truth.) (P. l4)

deserves special consideration Aquinas, that in an age when Christian thinkers were rediscovering the treasures of ancient philosophy, and Aristotle in particular, had the great merit of the harmony that exists between reason and faith. He argued that the light of reason and the light of faith come from God, therefore, can not contradict each other.
Moreover, Thomas recognized that nature, philosophy's proper concern, could contribute to the understanding of divine revelation.
Faith therefore has no fear of reason, but who seeks and trusts her. Just as grace builds on nature and perfected, faith builds upon and perfects reason .

For his work, the Church has always proposed to St. Thomas as a master of thought and model the correct way of doing theology. (P. 43)

Vatican I spoke solemnly on the relationship between reason and faith, in the Dogmatic Constitution Dei Filius, who teaches
" But although faith is above reason, no But none can ever be a true divergence between faith and reason, and want the same God who reveals mysteries and infuses faith, he within the human spirit the light of reason, and God can not deny himself or the truth ever contradict truth . "(p. 53)

Pope Leo XIII, in his encyclical Aeterni Patris (l879) took a step of great historical significance for the life of the Church, complete with the founding of the Pontifical Roman Academy of St. Thomas Aquinas and the Catholic religion, where they studied Pius XI, Pope Paul VI and John Paul II. Aeterni Patris
The encyclical is the only dedicated entirely to philosophy. To Leo XIII, the best way to recover the use of philosophy in accordance with the demands of faith, was to propose again thought of the Angelic Doctor. Thomas stated that, "clearly distinguishing between faith and reason, as is fitting, but friendly associations retained the rights of both, and provided his dignity." (P. 57)

John Paul II reaffirmed clearly that the study of philosophy is fundamental and indispensable to the structure of theological studies and training of candidates for the priesthood . It is no coincidence that the curriculum of theological studies is preceded by a period in which it is planned a special study of philosophy.
By contrast, the disappearance of this has created serious gaps in both priestly formation and theological research, and has led to uncritical acceptance of any philosophy. (P. 62)

recovery philosophy is also urgent for the understanding of faith on the actions of believers. face of contemporary challenges in the social, economic, political and scientific, the ethical conscience of people is disoriented .

Pope in his Encyclical Veritatis Splendor , has highlighted many of the problems facing the world today derived from a "crisis around the truth. Once the idea of \u200b\u200ba universal truth about the good, knowable by human reason, has also changed, inevitably the notion of consciousness , "as an act of intelligence of the person" to "express and trial on right conduct that the choice here and now, but rather is aimed at giving the individual conscience the privilege of setting, autonomously, the criteria of good and evil, and act accordingly. This coincides with an individualist ethic, wherein each individual is faced with his own truth different from the truth of others. " (P. 32)



4. Liberation Theologies [6]

The most serious ideological deviation of the true doctrine, in social matters, especially on American soil, is called liberation theology, which has earned a critical document the Congregation for the Doctrine of the Faith Despite having spent a quarter century since the publication of that document, this trend remains in force and influence the formation of many priests and pastoral agents.
then summarize a critical analysis:

The Gospel of Jesus Christ is a message of freedom and a liberating force, but this release is primarily and principally, a liberation from the bondage of sin. Involves the release of multiple forms of slavery, in order: cultural, economic, social and political, deriving from sin. Clearly discern what is essential and what belongs to the consequences is a prerequisite for a theological reflection on liberation.

Given the urgency of the problems of the contemporary world, some are tempted to emphasize, unilaterally, on the release of the slavery of temporal order and presentation of the issues proposed, it is so confusing and ambiguous. Nuntius Libertatis Instruction of the Congregation for the Doctrine of the Faith, has a specific purpose: to warn about the risks of diversion of certain currents of liberation theology who use concepts from Marxist theory.

This caveat in no way be used as a pretext for those who are entrenched in an attitude of neutrality and indifference to the tragic and pressing problems of poverty and injustice. Reflects the certainty that the ideological deviations inevitably lead to betray the cause of the poor. The Church proposes, more than ever, to condemn the abuses, injustices, and attacks on freedom. The aspiration of peoples to liberation is one of the signs of the times that the Church must discern and interpret in the light of the Gospel.

no longer ignored, even among the illiterate, thanks to the development of science and technology, humanity can ensure every human being the minimum you need: there will not be tolerated peacefully irritating inequalities deprivation. Unfortunately, the desire for justice is sometimes captured by ideologies that conceal or pervert the meaning of justice and roads preach violence.

Taken by itself, the desire for liberation is legitimate and plays a fundamental theme of the Old and New Testament, so the expression Liberation Theology is valid, but must be interpreted by the Magisterium of the Church. The concept of freedom for Christians is the first point of reference: Christ has freed us from sin and bondage of the law and the flesh.
The Theologies of Liberation (TL), taking particular note of the Exodus narrative that recounts the liberation from foreign domination and slavery. But this release is ordered to the founding of the People of God and the worship of the Alliance held at Mount Sinai (Ex 24). Therefore, the release of the exodus can not refer to the release of a political nature.

Psalms remind us of an experience Religion: God only hopes of salvation and the remedy. He and not man has the power to change situations of distress. The commandment of love extended to all men, is the supreme rule of social life. The liberation brought by Christ is offered to all men, whether free or slaves, although the letter of Paul to Philemon, in which receiving calls his slave Onesimus as a brother, shows that the new condition is necessarily impact in social terms.

can not restrict the field of sin, social sin, no evil can locate the main or only in the economic, social or political, like the creation of a man again depended on the establishment of different structures. Despite the seriousness of the current problems should not forget the response of Jesus to the devil: not only live by bread alone, but by every word that proceeds from the mouth of God . It is not acceptable to leave tomorrow evangelization: first, the bread, then the Word. The TL emphasize the preferential option for the poor, but fall into the temptation of reducing the Gospel to a gospel land.

The impatience has led some to seek refuge in the Marxist analysis, considering it is a scientific analysis. But the thought of Marx is a concept integral, so that, accepting what is presented as an analysis is also accepted ideology. Atheism and the denial of freedom of the individual, are at the heart of Marxist ideology, the ignorance of the spiritual nature of man leads to subordinate it to the community. This totalizing conception drag the TL to accept a set of positions incompatible with the Christian view .

analysis is inseparable from the practice and conception of history, which is attached to this practice: the analysis is a tool of critique and criticism is a time of revolutionary struggle of the proletariat. Prevailing practice over doctrine. For example, P. Gustavo Gutierrez said: "Henceforth, knowledge and rational knowledge will have more explicitly, as a starting point and a historical context (...) practice which seeks to balance and even reject the first and almost exclusive doctrinal (...) Christian life, hence the recent use of the term, still comes to some sensibilities, orthopraxis . "(" Theology of Liberation ", Salamanca, Follow Me, pgs. 33 / 39)

However, Paul VI said that "True religion , as we believe is ours, can not be called legitimate nor effective if it is not Orthodox. " (Catechism, 28/08/1978)

The TL distorts even the history of the Church. Fr Gutiérrez distinguishes three stages in it. The first, called the Augustinian political , which predominates ecclesiocentrism . In the second, the new Christian ndad initiated by Maritain, there is a relative autonomy of the laity, but maintaining the distinction between natural and supernatural planes. In the third, which is the Current , the laity and some priests to take on the historical practice, understand that the Church is not the sole center of salvation, but it occurs in the story, which the Church must be inserted into and serve it, not contradict . (Op. cit., Pgs. 84/100)

Gutierrez also states that: "The people of Latin America in the revolutionary struggle is released in one way or another the tutelage of an alienating religion tends to the preservation of order . " (Ibid., pg. 100)
There is therefore an objective need to enter the struggle classes, since society is founded on violence. A violence that is the relationship of domination of the rich over the poor, must answer the counter-revolutionary violence by which reverses that relationship.
Says Gutierrez: " When the Church rejects the class struggle is behaving objectively as a part of the prevailing system ." (Ibid, pg. 353) The TL, to follow the theories of Marx, calls into question the nature of ethics. The transcendent character of the distinction between good and evil, a principle of morality is implicitly denied in the optical control class. What

TL accepted as a principle is not the fact of social stratification, with the resulting inequalities and injustices, but the theory of class struggle, as structural law of history. This leads to an identification of the poor of the Scripture and the proletariat of Marx. call Church of the poor , is a Church of class. It develops a critique of the structures of the Church hierarchy condemning and teachers as representatives of the ruling class.

Social Doctrine of the Church is rejected , to proceed in the illusion of a possible compromise, typical of the class means that no historical destiny.
Refuses faith in the Incarnate Word, is replaced by a picture of Jesus that is a kind of symbol that recapitulates in himself the demands of the struggle of the oppressed.

Criticism of the TL, in no way should be construed as an endorsement of those who contribute to the maintenance of the misery of the people, who take advantage of it, those who resign or leave this misery indifferent . But all the priests and laity who want to work in human development will in communion with their Bishops.

The urgency of reform of the structures that produce poverty, can not lose view that the source of injustice is at the heart of men. Investment between morality and entails a materialistic anthropology structures incompatible with the truth. Equally threatening is an illusion to believe that the new structures, by themselves, give rise to a new man.

millions of our contemporaries legitimately aspire to restore the fundamental freedoms of those who have been deprived by totalitarian and atheistic regimes that have seized power by revolutionary and violent ways, precisely on behalf of the people's liberation.
The class struggle as the way to the classless society is a myth impeding reforms and compounded the misery and injustice.

Unfortunately, the thesis of the TL are widely available at training sessions or group basis, with no catechetical preparation and, therefore, pastors must monitor the quality and content of catechesis and always present the integrity of the message of salvation. One of the conditions to avoid the mistakes is the reversal of the social teaching of the Church which, in social, ethical guidelines provides large .



Sources:

Sacheri, Carlos. "The underground Church", Buenos Aires, Ediciones Del Cruzamante, 1977.
Palumbo, Carmelo. "Issues of Social Doctrine of the Church", Buenos Aires, Cruz and Fierro, 1982, ch. VII.
[1] Paul VI, Address to the General Congregation XXXII meeting in Rome, from 3.12 to 1974
[2] Paul VI, Address
05/07/1969 [3] S. Cyprian, "De Ecclesiae Catholicae Unitate" n º 5
[4] Pontifical Council for Culture, Pontifical Council for Interreligious Dialogue, 2003
[5] Summary of the encyclical Fides et Ratio, John Paul II, 09.14.1998
[6] Source: Nuntius Libertatis Instruction on Certain Aspects of Liberation Theology " , Congregation for the Doctrine of the Faith, 1984