A Theology for All Time: Love, Justice, Equality

By James H. Ottley

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• Language: English
• Publisher: Xlibris US
• Release date: Feb 28, 2023
• ISBN: 9781669868774

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Copyright © 2023 by James H. Ottley.

All rights reserved. No part of this book may be reproduced or transmitted in any form or by any means, electronic or mechanical, including photocopying, recording, or by any information storage and retrieval system, without permission in writing from the copyright owner.

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Rev. date: 02/25/2023

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CONTENTS

Foreword

Acknowledgments

Dedication

Introduction

Chapter 1     In the Beginning

Chapter 2     Foreigners in a Strange Land

Chapter 3     Abraham’s First Son

Chapter 4     In the Fullness of Time

Chapter 5     The Early Architects of Liberation Theology

Chapter 6     Spain’s Contribution

Chapter 7     How Can You Say to the Poor that God Loves Them?

Chapter 8     Liberation Theology Option for the Poor Bias to the Poor

Chapter 9     Spirituality, Religion, and Human Rights

Chapter 10   Liberation Theology in Latin America

Chapter 11   Liberation Theology in Other Countries

Chapter 12   Liberation Theology and Freedom

Chapter 13   Reactions, Criticisms of Liberation Theology

Chapter 14   A Roman Catholic Document on Liberation Theology

Chapter 15   Liberation Theology and Aspects of the Theology of Liberation

Chapter 16   Liberation Theology and Women

Chapter 17   Power and Authority

Chapter 18   Anglican Communion Documents on Liberation Theology

Chapter 19   Some Anglicans and Other Churches’ Points of Views

Chapter 20   The Holy Eucharist

Chapter 21   The Eucharist and Justice

Chapter 22   Liberation Theology on Reconversion, the Bible, and Changes

Chapter 23   Laudato Si’ of the Holy Father Francis On Care for Our Common Home

Chapter 24   Liberation Theology for Today

Chapter 25   Conclusion Let Go and Let God

Notes

Bibliography

FOREWORD

O ver the past many years, I have had the pleasure of traveling though Central and South America with Bishop Jim Ottley. We were on a mission to educate Episcopal clergy about their pension benefits. And, while this did happen, it was I who received a world-class education about life in these countries with Jim as my patient teacher.

I learned about poverty, and woman’s rights. I learned how people found joy and acceptance in spite of the odds that that they faced. I learned about Liberation Theology and how the clergy in this region worked with the people to improve their social and economic conditions. I learned about the people in each country we visited. Often Jim took me around to meet the people who we served and who they served.

Once we went to a dump where people were building their homes above rubbish. And they offered us a meal that came from their sense of hospitality. It was a humbling experience. We went to day care centers, and schools. We met with bishops and clergy from all over the region. What never varied was the respect they had for Bishop Ottley. It was evident in the reverence in which they spoke to him and about him.

It wasn’t long into our travels when I started pestering him to write a book about his life and experiences. He not only knew the origins of Liberation Theology, but he had lived it. He knew all the actors who brought this philosophy to life. He was ordained in the 1970s and was elevated to Bishop of Panama in 1984. His focus was always the social and economic betterment of all people. Clearly, his insight coupled with experience and theological knowledge would make a powerful book.

What impresses me most about the book is the marriage of the bible, theological thought and historical events. It is a must read for seminarians, clergy and those interested in the evolution of the church in Latin America.

- Kathleen Floyd

T he author did a great job in putting this book together making historical and theological concepts very straightforward, and easy to read and understand by any layperson. In presenting ‘Liberation Theology’, the Author addresses important topics which are so relevant for this day and age as we strive to build a fair, just, and loving community while also filling in many of those gaps with answers to those unanswered tough questions. Discovering these answers stimulate a desire for continued, ongoing reading and therefore, makes for a great reference book. This book should be in the required reading for all seminarians and theological students, as this will be one, they will never want to part with.

- Helen Bhagwandin

I consider it a privilege and an opportunity to write the foreword of this excellent book A Theology for all Times, of my brother bishop James H. Ottley. Jim, as we commonly call him, is a friend of many years, a companion of theological studies in the now extinct Episcopal Theological Seminary of the Caribbean, a faithful leader in the episcopate in our beloved Episcopal Church in which both share, in diverse context, and in a variety of circumstances. Bonds of ethnological character has also unite us seeing that he has been joined in an happy marriage with Lillian, his lovely wife which is of Boriquen (Puerto Rican) origin, which is the same in the case of my wife.

I am happy to testify to the faithful years of service of Bishop Ottley which is impressive and untouchable. As a person, Jim, incarnates that which is the best known in the Analytical Circles, (The School of Psychology of the Swiss Psychiatrist Carl Gustaf Jung) which are known as archetypes of Senex, representing and symbolizing the anciano (elderly, or senior citizen) in the best sense of the word. Wherein, recognition is given to him in relation to the fountain of information, of acquired knowledge and wisdom that have been accumilated over a long period of time. It is for this reason that many of our brother Bishops have named Jim Ottley as our well beloved and respected Grandfather. In biblical and traditional terms we know the grandfather figure is indicative of a person who inspires respect and at the same time irradiates wisdom. The present work is indicative of that reality: The vast knowledge of the author, his ample and profound wisdom, his opportune initiatives, and above all, his unwavering treasure of life experiences freely and generously sharing them. All transmitted in a full and simple, direct, stimulating and convincing manner.

In a very deliberate manner, Bishop Ottley, titled his book, A Theology For All Times, which I associated with the title of a very historical drama and film wherein Thomas More, preferred to stand by his religious principles rather than succumbing to the King’s request. A Man for All Seasons. Both principles of Time and Season are closely related with the person and personality of the author in a conceptual and existential way; his theological perspective is encompassing, with a universal projection that transcends time and space. At the same time this is true of his personal trajectory and professional life over the years where he has been involved in a plurality of local, national and international activities. Bishop Ottley has served as Rector of parishes, Bishop of Panama, El Salvador, Honduras and Cuernavaca, Mexico, President of Province IX, Vice-President of the House of Bishops of the Episcopal Church USA., as the Anglican Observer at the United Nations, liaison for the Church Pension Group for Province IX and Latin America. He is an Author, Lecturer and also professional in the field of mental health, giving his formal studies in the field of Psychology.

The Author begins with the premise that we are living in a particular time which he has decided to call a Kairos Moment. Kairos is a theological concept which refers to a sacred time, wherein all are invited to enjoy and participate fully. His most profound feeling is that a true and authentic theology has to be grounded in the KAIROS of God that carries a clear meaning and relevance not only for today, but for yesterday and tomorrow. This means that for a theology to be authentic it must be relevant for the present, the past and the future. From this we can see that the emphasis of the author’s appreciation for a theology for all times, which is the central theme of his presentation.

The author has placed emphasis and particular interest on what many theological circles have come to know as Liberation Theology. In a recent telephone conversation with him without any ambiguity he said to me: "Wilfrido, Liberation Theology is not a new phenomenon...it has always been with us. It has always existed. I must confess that I began to think about what he had said. However, I agreed given the intelligent way in which he defended his thesis. The same which he documented with the Holy Scripture and other resources and theological discussions that reflect serious reflection and investigations by him. The author based his findings on authentic historians to identify the magnitude of the expressions of Liberation Theology projected on universal planes in many parts of the world. (Latin America, the Caribbean, the USA, Europe, Asia, Australia, South Africa, and even an unimaginable place like Russia). It is obvious that each place’s context reflects its proper peculiarities as it relates to its local history - culture religion - culture - religion - politics - economics and social realities. From this perspective, Liberation Theology in essence is none other than the critical reflection of people, of the believer of their own world vision. This dynamic process takes place in the praxis or practice of the faith of a eclesial community. Ideally a liberating and transforming praxis at a systematic and transforming level.

In an attempt to solidify his argument the author referenced the United Nations Universal Declaration of Human Rights: All human beings are born free and equal in dignity and rights.

At the same time he also made reference to an important biblical principle from the book of Genesis (1:27) that in an unequivocal way affirms that all human beings are created in the image of God.

Summarizing, we can come to the conclusion that freedom and equality are intrinsic components of human nature; and that an authentic Liberation Theology must take this into consideration as a fundamental point of view from its beginning. In other words Liberation Theology is a critical theological reflection of the praxis of faith. It is in essence a liberating and transforming process, that we are being called to be theologians, proactive members of the Body of Christ, the Church, initiated through our Baptism in this our walk with Christ in the construction of the Kingdom of God.

In a very special way, I believe that we are all called to be theologians, thinking human beings, proactive, members of the Body of Christ, the Church, initiated through our Baptism in this our walk with Christ in the construction of the Kingdom of God. I believe that our call or vocation commits us as Christians to be integral and authentic theologians; who will be conscious critics of the eclesial community. I am inclined to believe that my friend and colleague Jim Ottley will be in agreement with what I have just expressed.

I highly recommend a minute reading of this excellent and inspiring book. Our reading will help us all to reinterpret our understanding and meaning of traditional theology from the perspective of Liberation Theology. Above all it will help us all to live to the fullest our faith as liberators and transformers in and of the construction of a new order of peace, compassion, equality and solidarity.

- The Rt. Rev. Wilfrido Ramos Orench

ACKNOWLEDGMENTS

I probably would not have written this book if not for the encouragement I received from a number of people, such as Kathleen Floyd and many others whose suggestions and insights were definitely helpful in finding resources and information that enriched my knowledge about liberation theology.

We are now living through a kairos moment in the history of the world, a time for meaningful reflection that leads to productive action. The world is changing rapidly before our very eyes.

Hopefully, we will find the necessary information in your reading of this book and others, together with your prayers as well as in our reading and rereading of the Holy Scripture that will produce meaningful transformation and actions in our expressions of love to one another.

DEDICATION

T his book is dedicated to my wife, Lillian, to my children and grandchildren, to many whose contributions have been tremendously valuable in making this book a reality. It is also dedicated to the members of the Church of the Ascension, Cutler Bay, Miami, Florida, where I am presently a member.

INTRODUCTION

T he Universal Declaration of Human Rights Article I declares that all human beings are born free and equal with dignity and rights. They are endowed with reason and conscience and should act towards one another in a spirit of fellowship. ( ¹)

This principle is violated, according to the Lambeth Conference, when one individual, group, or culture seeks to coerce others into conformity. When individuals, groups, and cultures deny freedom to others, they must be called to correct their behavior both by word and, if necessary, by deed. In regard to issues such as marriage and the family; poverty and debt, environment and justice and peace. (²)

Both of these statements were helpful to me since I believe that all people are created by God to live life fully, to live it abundantly, and to find joy in creation, to experience both failure and success. To be free, to expand and magnify. Unfortunately, this is not the reality that some of us are living.

We need to remember that we, each one of us, are uniquely called at the same time to accept our differences. We are all, however, created in the image of God. God expects us not to destroy ourselves nor those with whom we come in contact with but to be our best selves so they may come to know us, as we will know them; hopefully, they will be able to see the best in us and we in them. The commercial asks, Are you in good hands? We are all in God’s hands.

To be in God’s hands is to be a disciple of Christ, which means that we have to go through many experiences of learning like the disciples when they were called by Christ to follow him. They didn’t have the slightest idea of what that meant. Here is what Stanley Hauerwas and William H. Willimon have to say about that: The challenge of the gospel is not the intellectual dilemma of how to make an archaic system of belief compatible with modern belief systems. The challenge of Jesus is the political dilemma of how to be faithful to a strange community, which is shaped by a story of how God is with us.(³) First building communities of faith, guiding them, liberating them, feeding, giving, and living the commandments, sending them prophets, kings, and finally sending Jesus Christ, who continued the process of liberation, of love, of reconciliation, of building communities of trust, of healing to the sick, to the poor, and hungry.

For this to be possible, Hauerwas and Willimon remind us, We would need a church that again asserts that God, not nations, rules the world, that the boundaries of God’s kingdom transcend those of Caesar, and that the main political task of the church is the formation of people who see clearly the cost of discipleship and are willing to pay the price. (⁴) Here is what the presiding bishop and primate of the Episcopal Church said about discipleship, love, and our relationships regardless of race, gender, place of birth, or economic status. Our commitment to being an inclusive church is not based on a social theory or capitulation to the ways of the culture, but on our belief that the outstretched arms of Jesus on the cross are a sign of the very love of God reaching out to us all.

While I understand that many disagree with us, our decision regarding marriage is based on the belief that the words of the Apostle Paul to the Galatians are true for the church today: All who have been baptized into Christ have put on Christ. There is no longer Jew or Gentile, slave or free, male or female, for all are one in Christ. For so many who are committed to following Jesus in the way of love and being a church that lives that love, this decision will bring real pain. For fellow disciples of Jesus in our church who are gay or lesbian, this will bring more pain. For many who have left and been rejected by the church because of who they are, for many who have felt and been rejected by families and communities, our church opening itself in love was a sign of hope. And this will add pain on top of pain—the mission of the church is to help the human family, with all its variety and all its diversity and all its differences, to find a way to become not simply a disparate community but a human family of God. Dr. Martin Luther King said it this way: We shall either learn to live together as brothers and sisters, or we shall perish together as fools. (⁵)

I think it also appropriate to say here that every action of Bishop Curry was centered around the principle, the commitment, his understanding of discipleship, hope, faith, reconciliation, and love. He constantly referred to the Jesus Movement in reference to the promised to stir and renew hearts for Jesus, to equip Episcopalians as evangelists, and to welcome people who are not part of a church to join the Jesus Movement, a movement of renewal and of change, of love, which is at the center of life. When we apprehend that concept of love, I believe that it then moves us to the level of comprehension interrelated and interdependence, of interconnectedness that we find that this is the way to a life of oneness in Christ (1 Cor. 12:12–25). The word movement brings to my mind water that flows from the mountaintop, purifying the water as it comes down, carrying changes all the way as it flows into the river, ending in the ocean. Water that ends in one of the oceans. If it is the Pacific, the tides come in and go out at certain times of the day, leaving food for many people in a certain area of poverty that I know of in Panama, where people are able to gather fish and other marine life that is left behind after the tide goes out.

Because it is the Jesus Movement, it reminds me of love, life, hope, change, challenges, baptism, conversion, and reconversion. It also brought back to memory the day that I went to the beach in the city of Colon, Panama, where I was born. I was about thirteen to fourteen years old and for the first time entered the beach from an area where there was a dock for ships. I decided to dive to the bottom. The deeper I dived, the longer it took to get to the bottom. I finally did and therein was my problem. The distance getting back to the surface seemed never-ending. I pulled with my feet and hands. I prayed and I hoped. I thought about my family and my friends. And then I had a glimpse of light. More movements with my feet and hands. And I was alive and whole. For me, Movement, the Jesus Movement, is about change, concientización (awareness); it is about hope, praxis (action), not giving up; and without a shadow of doubt, it is about love, which is at the center.

Within this concern many theologians and philosophers, churches began looking at models of societies and speculating, adopting and sharing their visions.(6)

This led Hauerwas and Willimon to state,

In a world like ours, it is tempting to seek community, any community, as good in itself. Liberal society has a way of making us strangers to one another as we go about detaching ourselves from long term commitment, protecting our rights, and thinking alone. Our society is a vast supermarket of desires in which each of us is encouraged to stand alone and go out and get what the world owes us. (Anyone can make it, you only need to work hard). . . . They promise their citizens a society in which each citizen is free to create her or his own meaning—meaning which, for most of us, becomes little more than the freedom to consume at ever higher levels.(⁷)

This surely caused many to begin to look at other models and focus once again on community building, looking to the Bible for guidance, a search that brought many to what is known as liberation theology.

What is liberation theology? Where did it come from? Many say that it is something that appeared in the 1960s or 1970s from clergy working with the poor in Central America and South America. This might have been so, and many had been aware because over the past century, the center of gravity in the Christian world had shifted inexorably southwest, to Africa, Asia and Latin America,(⁸) which highlighted the problems as mentioned before of poverty, environment, injustice, discrimination, human rights, and oppression as they affected the poor, women, the girl child, and war and peace.

This forced many to reread the scriptures. In doing so, many people came to the realization that from the moment that human beings were created and choices were available, decisions were made that were against God’s will for us. But God was steadfast with his love. However, there came a moment when the Lord saw the wickedness of humankind was great on the earth, and that every inclination of the thoughts of their hearts was only evil continually. And the Lord was sorry that he had made humankind on the earth and it grieved him in his heart.

The Lord said, I will blot out from the earth the human beings I have created, people together with animals and creeping things and birds, for I am sorry that I made them (Gen. 6:5–7).(⁹) One man, Noah, found favor in God’s sight, and the world was not completely destroyed. Learnings! From the beginning of time, God has shown clearly no tolerance for evil, but rather for love and a commitment to love. I will say a little more about this later.

The Commandments are another clear indication of God’s covenant with humankind and with the world and finally with the coming of Jesus Christ, where reference is made of God’s love for the world. It should be clear to us that it is not hate, envy, lust, not injustices, or oppression in whatever forms. I will demonstrate that from all times, what holds us together is God and God’s love for us. Therefore, liberation theology reminds us that constantly and significantly what has been with us from the beginning and will be with us forever.

In this book, we will go on a journey through the Bible and some of the church’s history and teaching through the present day, looking at the concept of liberation theology.

The basis of liberation theology can be found in the belief that we are called to love God and our neighbor as ourselves. This message needs to be with us constantly, taken wherever we go, doing the best we can to all the people we can just as long as we can. This is the ministry to which we are called to be aware, to be conscious of the needs of others, and respond with appropriate action that produces significant changes in their lives and ours.

As we go through some of the stories and texts in the Bible, it would be helpful if we keep in mind that the term exegesis is used for the explanation or interpretation of a biblical text. By doing so, the writers take into consideration the cultural and historical background of the situation of the place that is referenced, as well as the background and prevailing traditions of the original audience. The author’s own background and personal experiences could also play an important part. All this is important, but of course, we should be conscious of the role and availability of education and the social climate within which the situation took place.

For example, the first believers dealt with problems related to God. Is there one God? Are there many gods? Are some people protected or favored by God more than others? As it was, in the case of the Covenant of the Ark, which was carried in the front line by the Israelites when they were marching to war and during their wandering in their desert for forty years, after the Israelites were defeated by the Philistines, it was understood that God’s supreme power and glory had departed from Israel. Phinehas named the child Ichabod, saying, The glory has departed from Israel, because the ark of God had been captured (1 Sam. 4:21–22). The impact was such that when Eli, a high priest, learned that the ark of God was captured, he fell over backward from his seat by the side of the gate; and his neck was broken and he died (1 Sam. 4:18).

A reader could get the impression that God had indeed abandoned the Israelites, for on other occasions, they felt that God had responded to their call. However, on this occasion, they sent for the Ark. For a while, this seemed to have worked, but then, the Philistines cried out, Woe, to us! Who can deliver us from the power of these mighty gods? These are the gods who struck the Egyptians with every sort of plague in the wilderness. Take courage, and be men, O Philistines, in order not to become slaves to the Hebrew as they have been to you; be men and fight. So the Philistines fought; Israel was defeated, and they fled, everyone to his home . . . The ark of God was captured; and the two sons of Eli, Hophni and Phinebas died (1 Sam. 4:8–11).

Four things in this narrative came to my attention:

1. According to the author, the Philistines located the plagues in the wilderness rather than in Egypt.

2. They were not aware that the Israelites worship one God.

3. There was definitely a class distinction between slaves and free, an accepted social distinction at that time.

4. The Ark by itself was not sufficient for salvation to take place. God is not to be found in a box. God cannot be fenced in. God is always dependable, available, is love, loves us all, but is also a surprise, as God surprised the Israelites when they lost the Ark and the war against the Philistines. The Ark disappeared for many years.

There is much information to demonstrate that in different times and places, the authors of stories have much to do with how their stories and their circumstances are presented. For instance, there are those who believe that there are two creation stories in Genesis. One began in chapter 1:1–2a, and the second in 2:5b–3:21. One mentioned that in the beginning, God created the heavens and the earth and humankind. In the second story, God creates Adam, the first man, from dust and puts him in the garden of Eden. The first woman, Eve, is created from Adam to be his companion. Two different perspectives.

Whenever we read these two stories, we should be conscious that when they were written, there were many other creation stories. Why were these two chosen to be presented at the same time? These affirmed monotheism and denied polytheism. They also show that before creation by God, nothing existed, the world was without form and void. In the first two chapters, God in Hebrew is referred to as Elohim, which is of prime interest to the Israelites who were to establish that the creation took place in six days that God rested and sanctified the seventh. The Sabbath, the day of rest, will take on great significance in Judaism.

In the second story, it is also important to call attention to the fact that God is mentioned here as Yahweh demonstrating God’s personal relationship with all of creation, which certainly includes people with whom they would be organized function and rules. This story can also be seen as one wherein power, control, and domination are emphasized. It has even been used by some, even in today’s world in relation to gender, by arguing that the names were given in a certain order. Adam first and then Eve. A male and then a female. Then the man said, This at last is bone of my bones, and flesh of my flesh; this one shall be called Woman, for out of Man’ this one was taken (Gen. 2:23). Many have seen this as a position of authority and power in relationships between females and males.

The first story presents a story of the creation of humankind. This gives a perspective of equality, community, and companionship. One of the major questions here to ask is, Why two stories? What was the intention of the authors? Should these stories be discussed in communities?

It is probably worthwhile mentioning again that different persons have