Category Archives: Liberation Theology

Javier Giraldo and “community ways of thinking”

“The killers did not seek to kill individuals, but rather to destroy community ways of thinking.”

Javier Giraldo, a Jesuit priest, was speaking of the paramilitary death squads and their allies in the official armed forces who did most of the killing during Colombia’s decades-long civil war. “This was their project since the sixties.” The paramilitaries were created by forces of greed – the large land-holders and industrialists – who demanded the land and fealty of impoverished people who had learned over centuries to support each other in community.

We had gathered on a Sunday evening in November 2019 to witness the presentation of a report to the chair of Colombia’s Truth Commission, Francisco de Roux, also a Jesuit. We met in an auditorium of the seventeenth-century Colegio San Bartolomé. It sits on a corner of Bogotá’s Plaza Bolívar, roughly between the national congress building and the cathedral. This was three years after ratification of the peace agreement between the government and the largest guerrilla army. 

The event mourned the victims of war but also celebrated decades of work for peace with justice and the investigations then underway into past crimes. The report, “Blood of Martyrs, Seeds of Liberation,” was prepared by the Mesa Ecuménica por la Paz (MEP), an ecumenical peace movement supported by The United Church of Canada and the KAIROS Canada ecumenical coalition.

Padre Javier died Tuesday (Aug. 25): 82 years of age, 61 of them among the Jesuits, 50 years a priest. After surviving countless death threats, he died quietly in hospital.

“Arm yourselves, leave, or be killed”

Javier Giraldo was partly responsible for my first visit to Colombia in 1993. He led a group of Roman Catholic religious communities called the Inter-Congregational Commission for Justice and Peace (known as Justicia y Paz). Later, after tension with conservative bishops, the group became the Inter-Church Commission for Justice and Peace. 

Months before our 1993 visit, Justicia y Paz had presented a report on the growth of paramilitary activity in the mountains of Santander department. It compiled testimonies that showed how paramilitary groups – backed by the Colombian armed forces – were imposing control in the region. In the early 1990s, I was working with the Canadian Council of Churches as its ecumenical education and communication secretary. My colleagues at the Inter-Church Committee for Human Rights in Latin America (ICCHRLA) invited me to join a small delegation that would show solidarity with affected communities and amplify the findings of the Justicia y Paz report.

From people who had been displaced from their land, and from people who lived in fear of displacement, we learned of the paramilitary strategy. People were given three options: join the paramilitaries, leave or be killed. In 1993, the number of displaced in Colombia was around 200,000. 

Over time, the paramilitary strategy we witnessed in Santander was imposed on most of the country. My work with the United Church brought me back in 2001 and the number of displaced was two million. (During that visit, I met Fr. Javier again; because of threats, he was sheltered within a maze of connected churches and schools in central Bogotá.) By the time of my last visit in 2019, more than eight million people had been displaced.

In 1986, large land-owners had thirty-six per cent of the land; by 2011, they controlled 53.6 per cent of the land.

The violence

Media depictions of Colombians, with the drug lord Pablo Escobar as an archetype, have not served its people well. Yes, the violence is real. I think each of the Colombians I know has been touched within their immediate families by war and crime. A child watches a man be murdered in their father’s apartment. A teenager is witness to the killing of another teen and the whole family flees to Venezuela. A middle-class family surrenders its modest savings to extortion after a parent is kidnapped by one of the guerrilla armies. A local bank manager becomes aware that the security firm that delivers cash to the ATMs is pilfering money, and that senior management allows them to do so; he and his family leave for Canada. While I talk with a human rights defender in Bogotá, I am distracted by the bullet hole in her office window. 

But Colombia also produces countless stories of people who work for justice, peace and reconciliation within and among communities. Against all odds, they restore “community ways of thinking.” At all stages of my decades of travel in Colombia, there was time for friendship: a coffee, una cerveza, a conversation, dancing, or a hike in the hills above Bogotá. And now, after more than sixty years of war and despite a new crop of hard-right politicians, they’re still working toward “total peace.” 

Fr. Javier is mourned by many and will be missed, but there are thousands more inspired by his vision who will carry on the labour for peace with justice.

In reading many tributes yesterday and this morning, I am struck by his impact far beyond the Catholic religious communities. Here is what Bishop Luis Andres Caicedo of the Colombian Methodist Church wrote in a Facebook post:

“To follow the path of Father Javier Giraldo is to understand that peace is not built from silence in the face of injustice, but from truth, dignity and commitment with those who have suffered most. 

“May his path continue to engage us and our commitment to peace be also a commitment to justice and life.”

The Vatican’s mass for the “beloved people of Cuba”

The following homily was delivered by Cardinal Michael Czerny, the Canadian Jesuit who is prefect for the Dicastery for Promoting Integral Human Development, at a Mass for Peace and Social Development in Cuba. The mass was celebrated at the Church of St. Ignatius of Loyola in Rome on May 15. 

We have heard the Word of God that the liturgy offers us on this Friday of the sixth week of Easter. A Word imbued with perseverance and hope. In the passage from the Acts of the Apostles, we see Paul weary, tried and faced with misunderstanding and rejection. Yet the Lord says to him: “Do not be afraid; keep on speaking and do not be silent.” It is a word that sustains the believer’s heart in the difficult times of history. A word that preserves trust when everything seems fragile and precarious.

In the Gospel according to John, we have heard another powerful image: that of the woman suffering the pangs of childbirth who then, at the birth of the child, experiences a new joy, capable of transfiguring the pain she has endured. Jesus speaks thus to his disciples to prepare them for the time of trial, teaching them that the suffering of history is not alien to God’s work and that every authentic human journey toward peace and justice requires patience, discernment and spiritual courage.

Dear brothers and sisters, dear institutional representatives, ambassadors and authorities present here, this evening we bring before the Lord’s altar the sufferings, hopes and expectations of the Cuban people. We do so with respect, with sincerity, with deep affection for a land that cherishes a history rich in dignity, culture, sacrifice, faith and resilience.

The church’s social teaching clearly reminds us that true peace is founded on moral and spiritual pillars even before political or economic ones. In “Pacem in Terris,” St. John XXIII identified truth, justice, freedom and love as the indispensable conditions for a form of human coexistence worthy of the human person. These words retain an extraordinary power even in our own time.

Justice demands concrete attention to those who suffer most. 

Freedom calls for real opportunities for participation, listening and shared responsibility.

Truth becomes a form of sincere dialogue, capable of overcoming propaganda, hardening attitudes and mutual mistrust. 

Love opens the way to solidarity, to the sharing of material, cultural and spiritual goods amongst peoples.

From this perspective, any logic of constant confrontation risks exacerbating the burden already weighing on ordinary people, especially the poorest, the elderly, the sick and children. Pope Leo XIV, in his recent appeals to the international community, has reminded us that no stable order can arise from the force of arms or from pressure that humiliates peoples; human development, on the other hand, grows through dialogue, international law, cooperation between nations and the safeguarding of the dignity of every human being. In the same spirit, humanitarian aid should arrive in sufficient quantities and without hindrance and must never be exploited for political or geopolitical ends. 

During his 2015 apostolic journey to Cuba, Pope Francis also emphasized, in his historic homily at the Plaza de la Revolución in Havana, the urgent need to place the concrete person at the center of social and political life, especially the vulnerable, the wounded and the poor. He said that service “is never ideological,” because it arises from genuine attention to the face of the other; “we do not need ideas, but people.” Those words remain highly relevant today.

The appeal of St. John Paul II still resonates with prophetic intensity: “May the world open up to Cuba, and may Cuba open up to the world.” It was not a political slogan. It was a spiritual and human invitation to break down walls of misunderstanding, to create spaces for mutual trust, and to allow peoples to meet without fear.

We are here this evening above all to pray. In a short while, the Eucharist will make present the Paschal sacrifice of Christ, the crucified and risen Lord who bears within himself the suffering of peoples and the wounds of history. Before him we entrust Cuban families, young people in search of hope, those in positions of authority, those who suffer, and those who await more peaceful days.

The Gospel offers us a promise: “Your sorrow will turn into joy.” This is no naive promise. It is the Christian certainty that God continues to work within human history even when darkness and confusion prevail. The Holy Spirit continues to raise up men and women capable of building fraternity, reconciliation and paths of peace.

Let us pray, then, that the beloved land of Cuba may know days of greater serenity, of authentic human and social development, of harmony and hope. Let us pray that every political, economic and international decision may be guided by wisdom, prudence and a sincere search for the good of all people. Let us pray that the Lord may turn the hearts of men and women towards universal brotherhood.

And we ask the Virgin of Charity of El Cobre, so dearly loved by the Cuban people, to accompany this nation’s journey with her maternal protection and to watch over all her children in peace.

At the conclusion of the mass, the Cuban ambassador to the Holy See, Leyde Ernesto Rodríguez, expressed gratitude on behalf of the Cuban people and government for the mass, emphasizing that his country is a nation of solidarity, peace, sovereignty, and independence, and “does not pose a threat to the national security of any other nation.”

“We have the right to live in peace, without threats of military aggression, with respect for human dignity, and without obstacles of any kind to our comprehensive economic development,” the diplomat stressed.

From bishop of Chiclayo to Pope Leo XIV

by Jim Hodgson

Like many who have worked in Latin America, I rejoiced when I saw that cardinal-electors chose Robert Francis Prevost, the former bishop of Chiclayo (Peru) to serve as Pope, the bishop of Rome. 

And as one who believes Catholic social teaching is not studied sufficiently, I was over the moon when I understood that Prevost had chosen to be called Leo XIV. The last Leo was Pope Leo XIII, who served from 1878 to 1903. He is respected as a pioneer of modern Catholic social teaching. In his famous 1891 encyclical Rerum novarum, Pope Leo outlined the rights of workers to a fair wage, safe working conditions, and the formation of trade unions.

Yes, there are controversies over the selection of Prevost. 

Prevost talked negatively in 2012 about sexual and gender diversity. But in that same year, Archbishop Jorge Bergoglio (a year later Pope Francis) was still in Buenos Aires and fighting legal reforms promoted by the Kirchner-Fernández governments in favour of same-sex marriage. Jesuit Father James Martin, long an ally of LGBTQIA+ people, spoke positively about Prevost after being part of a table group with him during the Vatican’s Synod on Synodality.

There are allegations that Prevost did not pay sufficient attention to victims of clerical sexual harassment while bishop in Chiclayo. Tragically, it is hard to find any bishop, living or dead, who has adequately served survivors of clerical abuse. The real issue is making rules that are effective in making dioceses submit to civil authorities in cases of crime, and to take victims’ allegations seriously in all cases of harassment or abuse. Perhaps his proximity to scandal will help him and others take further steps toward justice for all victims of clerical abuse. 

Much has changed; more needs to change; and Leo XIV may be a step in the right direction. Let’s work toward full inclusion of—and leadership by—women and 2SLGBTQIA+ people.

The church in Chiclayo

Today, I found myself going back through decades of notes. Here is something I wrote during a visit to Chiclayo in 2017:

“Chiclayo has a new bishop who is more in the line of Pope Francis—a positive sign after many years of traditionalist Opus Dei bishops. The new bishop, my friends said, still needs some education around gender justice, but he’s pretty good on economic justice and on developing lay leadership. Social movements here have bloomed outside of the church, including the LGBTIQ and People Living with HIV and AIDS (PLWHA) movements.”

That conversation unfolded with members of Centro Esperanza, a United Church partner from 2006 to 2018. Their work had roots in progressive Christian base communities. It began with a focus on women, particularly those who were involved in community kitchens organized and run by women in impoverished neighbourhoods. Over time, activities expanded to include programs to prevent domestic violence, stimulate learning in early childhood, and gender justice education among high school students.

Several of my Canadian friends have worked in Chiclayo over the decades, beginning with members of the Scarboro Foreign Missionary Society. Their leadership is part of what shaped Chiclayo’s influence on its new bishop.

Catholic Social Teaching

And I went back through my notes on Catholic social teaching. One of the most complete—and still quite short—summaries is a presentation by Bill Ryan, a Canadian Jesuit and social activist. He was a general secretary of the Canadian Conference of Catholic Bishops (CCCB) during part of the time I worked with the Canadian Council of Churches.

In 2000, he spoke to the Coady International Institute at St. Francis Xavier University in Antigonish, Nova Scotia, on the development of Catholic social teaching. Some key points:

What is Catholic Social Teaching? It is a formula or a set of principles for reflection to evaluate the framework of society and to provide criteria for prudential judgment and direction for current policy and action.

  • The inherent human dignity of every person that makes them “sacred”—created in God’s image. This is the ultimate grounding for human rights.
  • The principle of human solidarity. Every person is radically social by nature and by nurture, destined to build up and share human community. The basic element of all creation is interconnectivity, interdependence, and relationships between and among all creatures. Without community we are not human.
  • The principle of subsidiarity. This principle balances the power between the individual and community. It calls for a pluralistic structuring of power in society. That is, human society is more than government; it is the thousands of voluntary and corporate associations that make up civil society. Decisions in society should be taken at the lowest competent level of society.
  • The neediest among us have a special claim on our care and compassion.
  • The common good: the social conditions that allow people to reach their full human potential and to realize their human dignity.
  • And remember that fidelity in relationships extends also to our caring for our “mother” earth.

All of this, it seems to me, is “teaching”—asserting principles, not doctrine.

Ryan said it was untidy, and it is. Church leaders, he said, attempt “to balance the maintenance needs of the church with those of its prophetic mission. What priority should they place on safeguarding unity in the church while preaching the prophetic preferential option for the poor?”

The process, he added, may become even more untidy as more conferences of bishops learn with their people how better to “read the signs of the times” and to “engage Christian communities in believing, preaching and acting on a preferential option for the poor.”

Pope Francis opened a process—“synodality”—for bishops to talk with their people. From his opening remarks, Pope Leo XIV seems determined to keep that door open.

The next morning, the new pope said Christians must offer witness in a world that prefers power, pleasure, and success to faith. Where Christians are “mocked, opposed, despised or at best tolerated and pitied” is where the Catholic Church’s “missionary outreach is most desperately needed,” he said in his first homily as leader of the world’s 1.4 billion Catholics.