About that new Pope

Sorry, try this: Argentina 'Dirty War' accusations haunt Pope Francis

Liberation Theology has countless Jesuit backers and originators (the first to publish in book form were Dominicans though). John Paul and Benedict were essentially a team for many decades, both were as younger men progressive, both became very conservative, and both more or less killed liberation theology as a reigning doctrine (it is alive in small circles and practice and under the radar, but not as it was 30-40 years ago). The Congregation for the Doctrine of the Faith, in the mid-1980's, officially sanctioned liberation theology and its proponents and this was controlled by Ratzinger, later Pope Benedict. Ratzinger did praise some aspects of Liberation Theology (concept of justice, non-violence, duty to the poor, etc.), though less than did Pope John Paul originally. In a nutshell, they rejected the reinterpretation of spiritual concepts as politics writ large (this was simplified by others claiming the Church cannot be used to support Marxist doctrine- but what they really said is far more complicated, and John Paul was from communist-controlled Poland, which must have shaped some views, too).

One of the most important outfits per this era CELAM, though this isn't widely known or read about. CELAM is Consejo Episcopal Latinoamericano, essentially the Roman Catholic Bishops of Latin America. CELAM was important per the Second Vatican Council, even though Pope Paul was no supporter. All the early originators of liberation theology were tied to progressive CELAM setup that would later be reinvented and conservatized under John Paul and Benedict. This ties to Nicaragua, as when John Paul condemned some expressions of the popular church model on his visit he meant the CELAM-backed ecclesiastic communities (then there was the scene with Ernesto Cardenal, too).

As for the new Pope, Francis, many people assume that since he is Jesuit, and has a long history or work with the poor, and is from a country tied to liberation theology (his parents were, I believe, white Italian immigrants to Argentina), that these things will somehow culminate in him accepting or encouraging this liberation model as Pope. But, though he has had ample opportunity to back liberation theology he never did so – and sometimes did quite the opposite. In fact, he has long been one who stood by the side when there was the opportunity to defend liberation thinkers and actors from criticism within and outside the Church – and his silence is remembered by those who were later admonished or censored. He is, for the lack of a better expression, not really interested in politics as politics, or in being a politician. He actually has a history of speaking against both Marxism and Neo-Liberalism (especially the IMF).

There may be show window though. In the mid-1990’s Ratzinger held a private conference of theologians, which focused on liberation theologian Gustavo Gutiérrez (author of the original treatise, A Theology of Liberation, in 1971) – who was also present. Apparently, Guiterrez (who then held an endowed chair in Theology at The University of Notre Dame) and Ratzinger continued this dialogue for years. A decade later Ratzinger, then Pope, delivered a surprising address at CELAM Brazil, where he outlines a specific place for the poor and describes them in relation to understanding the mystery of god (most everyone who has ever lived has never read theology; they might have read religion or mythology or spirituality – but not theology, and to them these claims in Brazil might not seem like much, but coming from Ratzinger in a theological circle, they surely do as he never would have said them in the 1980's). There might be an opportunity, but at least in the past Francis chose not to go down that road, though what conversations Francis had John Paul, Benedict, the College of Cardinals, etc., are not known.