{"id":3642,"date":"2013-06-15T03:49:19","date_gmt":"2013-06-15T00:49:19","guid":{"rendered":"http:\/\/ojars.kapteinis.lv\/?p=3642"},"modified":"2013-06-15T03:49:19","modified_gmt":"2013-06-15T00:49:19","slug":"ieraksts-347","status":"publish","type":"post","link":"https:\/\/ojars.kapteinis.lv\/en\/2013\/06\/15\/ieraksts-347\/","title":{"rendered":"ieraksts 347"},"content":{"rendered":"

\t\t\t\tGustavo Gutierreza (Gustavo Guti\u00e9rrez) ietekme uz m\u016bsdienu reli\u0123isko izpratni Dienvidamerik\u0101 un ar\u012b p\u0101r\u0113j\u0101 m\u016bsdienu pasaul\u0113, saist\u012bb\u0101 ar gar\u012bg\u0101s prakses realiz\u0101ciju dz\u012bv\u0113 un ikdienas darbos, ir atst\u0101jusi neizdz\u0113\u0161amas p\u0113das, pal\u012bdzot veidoties diskursam, kas ir gal\u0113ji pret\u0113js tam ko iepriek\u0161 sludin\u0101ja ofici\u0101l\u0101 Kato\u013cu Bazn\u012bca. Atz\u012bm\u0113\u0161u, ka p\u0113d\u0113jie pontifi ir apzin\u0101ti darboju\u0161ies pret Gustavo Gutierreza un vi\u0146a domubiedri paustaj\u0101m idej\u0101m, tom\u0113r ironisk\u0101 k\u0101rt\u0101, tas nav trauc\u0113jis tiem aiz\u0146emties da\u017eus punktus (atmetot hierarhiski organiz\u0113tajai bazn\u012bcas strukt\u016brai un cilv\u0113kiem net\u012bkamo) no ideolo\u0123isk\u0101s un teolo\u0123isk\u0101s b\u0101zes, ko vi\u0146\u0161 ir izstr\u0101d\u0101jis. Jau laikus v\u0113los nor\u0101d\u012bt, ka izmanto\u0161u divus terminus nabago bazn\u012bcu un bag\u0101to bazn\u012bcu, kuras sasvstarp\u0113ji atrodas pretpoz\u012bcij\u0101s, lai gan no \u0101rpuses tiek uztvertas k\u0101 vienots veselums (k\u0101 uzsver nikaragvie\u0161u priesteris un teologs Ernesto Kardenals (Ernesto Cardenal) \u2013 paties\u0101 ir t\u0101 bazn\u012bca, kura ir J\u0113zus Kristus, un t\u0101 ir t\u0101, kura kalpo tr\u016bc\u012bgajiem).<\/p>\n

Savu redz\u0113jumu par Gustavo Gutierreza sludinato teolo\u0123iju balstu trij\u0101s vi\u0146a gr\u0101mat\u0101s: \u201cLiberation and Change: Freedom and Salvation \u2013 a political problem\u201d, \u201cA Theology of Liberation\u201d, \u201cThe Truth Shall Make You Free: Confrontations\u201d.<\/p>\n

Gustavo Gutierrezs (Gustavo Guti\u00e9rrez) piedzima 1928. gad\u0101 Lim\u0101 (Peru) ke\u010dvi (termins ietver sev\u012b vair\u0101kas Dienvidamerikas tautas, kuras run\u0101 ke\u010divi valod\u0101) un sp\u0101\u0146u iebrauc\u0113ju \u0123imen\u0113[1], b\u0113rn\u012bb\u0101 cieta no osteomielita, tamd\u0113\u013c vecum\u0101 no divpadsmit l\u012bdz asto\u0146padsmit gadiem p\u0101rvietoj\u0101s rati\u0146kr\u0113sl\u0101. Ies\u0101kum\u0101 Gustavo Gutierrezs stud\u0113ja literat\u016bru un psihiatriju, tom\u0113r sapratis, ka v\u0113las ko vair\u0101k, vi\u0146\u0161 k\u013cuva par dominik\u0101\u0146u orde\u0146a br\u0101li un Romas Kato\u013cu Bazn\u012bcas priesteri (1959), papildus s\u0101kot stud\u0113t teolo\u0123iju L\u0113ven\u0101, Lion\u0101 (1985. gad\u0101 k\u013cuva par doktoru) un Gregoria\u0146u Universit\u0101t\u0113 Rom\u0101. K\u0101 priesteris Gustavo Gutierezzs kalpoja Iglesia Cristo Redentor draudz\u0113 Rimak\u0101 (Peru). Savuk\u0101rt 1974. gad\u0101 nodibin\u0101ja Bartolom\u00e9 de Las Casas instit\u016btu, lai ar caur to pal\u012bdz\u0113tu tr\u016bc\u012bgajiem Dienvidamerikas tr\u016bc\u012bgajiem.
\n
\nGustavo Gutierrezs tiek uzskat\u012bts par Atbr\u012bvo\u0161an\u0101s teolo\u0123ijas t\u0113vu, jo ir pie\u0146emts, ka vi\u0146\u0161 \u0161o v\u0101rdu salikumu s\u0101ka lietot jau 1973. gad\u0101 (zin\u0101\u0161anai der nor\u0101d\u012bt, ka ir avoti, kas par t\u0101du atz\u012bst Braz\u012blijas teologu un filozofu Rubemu Alvesu (1969) (Rubem Alves)[2], tom\u0113r tas \u0161aj\u0101 gad\u012bjum\u0101 nav b\u016btiski, jo svar\u012bg\u0101kais ir apskat\u012bt Atbr\u012bvo\u0161an\u0101s teolo\u0123iju k\u0101 fenomenu, kas rad\u0101s k\u0101 atbilde past\u0101vo\u0161ajai k\u0101rt\u012bbai bag\u0101to bazn\u012bc\u0101 un Gustavo Gutierreza ietekmi \u0161\u012b diskursa att\u012bst\u012bb\u0101).<\/p>\n

Gustavo Gutierreza p\u0101rst\u0101v\u0113t\u0101 Lat\u012b\u0146amerikas hermeneitika nepretojas v\u0113sturiskajai teksta kritikai, to nostatot vien\u0101d\u0101 poz\u012bcij\u0101 ar cit\u0101m pieej\u0101m, k\u0101 ar\u012b, b\u016btisku iebil\u017eu nav pret arheolo\u0123iskajos p\u0113t\u012bjumos rastajiem pier\u0101d\u012bjumiem, par k\u0101das B\u012bbeles ainas neatbilst\u012bbu re\u0101lajiem notikumiem, jo svar\u012bg\u0101kais aizvien paliek atbr\u012bvo\u0161an\u0101s st\u0101sta saturs un v\u0113sts.<\/p>\n

Sav\u0101 gr\u0101mat\u0101 \u201cLiberation and Change: Freedom and Salvation \u2013 a political problem\u201d Gustavo Gutierrezs pirmaj\u0101s noda\u013c\u0101s apraksta kristiet\u012bbas aizs\u0101kumus, izce\u013cot pirmkristie\u0161u soci\u0101lo statusu t\u0101 laika sabiedr\u012bb\u0101 \u2013 vairum\u0101 gad\u012bjumu vi\u0146i p\u0101rst\u0101v\u0113ja tr\u016bc\u012bgos un izstumtos \u2013 t\u0101tad mierin\u0101jumu un n\u0101kotnes perspekt\u012bvu vi\u0146i saskat\u012bja tie\u0161i J\u0113zus Kristus sludin\u0101taj\u0101 v\u0113st\u012b. Papildus apzi\u0146a, ka kopienas br\u0101\u013cus un m\u0101sas Krist\u016b, vieno kop\u0113js soci\u0101lais status un v\u0113lme norobe\u017eoties no eso\u0161\u0101s sist\u0113mas, bija t\u0101 kura pal\u012bdz\u0113ja pirmkrist\u012bgaj\u0101 Bazn\u012bc\u0101 izstr\u0101d\u0101t koncepciju par nevardarb\u012bgo preto\u0161anos, \u0161\u012bs zemes dz\u012bvi un mokas aizst\u0101jot ar ilg\u0101m p\u0113c m\u016b\u017e\u012bbas, kura tiks sasniegta p\u0113c n\u0101ves. Savuk\u0101rt augot kristie\u0161u skaitam, to vid\u016b s\u0101ka par\u0101d\u012bties ar\u012b tur\u012bgi cilv\u0113ki, kuru status sabiedr\u012bb\u0101 nesag\u0101d\u0101ja tiem gr\u016bt\u012bbas un raizes c\u012bn\u012bties par savu eksistenci, l\u012bdz ar to vi\u0146u skat\u012bjums uz kristiet\u012bbu ieguva pavisam citu perspekt\u012bvu. Piem\u0113ram tie kuri bija pie varas, izl\u0113ma kristiet\u012bbu padar\u012bt par v\u0113l vienu instrumentu, ar kuru atbr\u012bvoties no nev\u0113l\u0113jamajiem cilv\u0113kiem, rezult\u0101t\u0101 liekot pamatus tam, ka reli\u0123ija, kura ies\u0101kum\u0101 bija mierin\u0101jums tr\u016bkum\u0101 dz\u012bvojo\u0161ajiem, k\u013cuva par t\u0101du pa\u0161u ienaidnieku k\u0101 iepriek\u0161 sabiedr\u012bbas tur\u012bg\u0101k\u0101 da\u013ca. \u0160aj\u0101 br\u012bd\u012b Bazn\u012bca notika pirm\u0101 shizma, jo bag\u0101to un nabago bazn\u012bcas katra aizg\u0101ja savu ce\u013cu. Lai \u0161o b\u016btu viegl\u0101k saprast ir j\u0101apl\u016bko p\u0101vests Pija X sauklis, ka nabagu pien\u0101kums ir b\u016bt pazem\u012bgiem, bet bag\u0101to \u017e\u0113lsird\u012bgiem, jo \u0161is uzst\u0101d\u012bjums sev\u012b ietver tie\u0161u bag\u0101to bazn\u012bcas attieksmi pret nabago, papildus paverot r\u012bc\u012bbas br\u012bv\u012bbu bag\u0101to iedz\u012bvot\u0101ju attieksmei darb\u012bb\u0101m pret tr\u016bc\u012bgajiem.<\/p>\n

Apzinoties izveidoju\u0161os situ\u0101ciju, k\u0101 ar\u012b, redzot apk\u0101rt valdo\u0161o netaisn\u012bbu Gustavo Gutierrezs izl\u0113ma s\u0101kt run\u0101t un evan\u0123eliz\u0113t par jaunu pasaules k\u0101rt\u012bbu, un jaun\u0101m cilv\u0113ku attiec\u012bb\u0101m, ideolo\u0123iju \u0161im redz\u0113jumam balstot atbr\u012bvo\u0161an\u0101s teolo\u0123ij\u0101.<\/p>\n

K\u0101 v\u0113sta LZA Terminolo\u0123ijas komisijas Teolo\u0123ijas terminolo\u0123ijas apak\u0161komisij\u0101 izstr\u0101d\u0101tais Atbr\u012bvo\u0161an\u0101s teolo\u0123ijas termins to apraksta \u0161\u0101di[3]: \u201cMarksistiski orient\u0113ta teolo\u0123iska kust\u012bba, kas aizs\u0101kusies Lat\u012b\u0146amerik\u0101 20. gs. se\u0161desmitajos gados un kas B\u012bbel\u0113 atkl\u0101to pest\u012b\u0161anas v\u0113sti interpret\u0113 k\u0101 atbr\u012bvo\u0161anos no ekonomisk\u0101s un soci\u0101lpolitisk\u0101s apspiest\u012bbas. Atbr\u012bvo\u0161an\u0101s teolo\u0123ija par krist\u012bg\u0101s misijas m\u0113r\u0137i un uzdevumu uzskata soci\u0101l\u0101s nevienl\u012bdz\u012bbas nov\u0113r\u0161anu gan ar politisk\u0101m, gan ar vardarb\u012bg\u0101m metod\u0113m.\u201d Izlasot \u0161o termina aprakstu, uzreiz var paman\u012bt p\u0113d\u0113jos divus v\u0101rdus \u2013 vardarb\u012bg\u0101m metod\u0113m \u2013 kas tiek uzsv\u0113rts k\u0101 liel\u0101kais atbr\u012bvo\u0161an\u0101s teolo\u0123ijas tr\u016bkums, tom\u0113r nedr\u012bkst ignor\u0113t apst\u0101k\u013cus k\u0101dos \u0161\u0101ds redz\u0113jums ir radies.
\nLiel\u0101k\u0101 da\u013ca Lat\u012b\u0146amerikas savu ikdienu pavada tr\u016bkum\u0101, pretstat\u0101 aptuveni vienam procentam bur\u017eujiski bag\u0101to cilv\u0113ku, kuri kontrol\u0113 zemi, armiju un policiju, k\u0101 ar\u012b, piedal\u0101s sev labv\u0113l\u012bgi likumu izstr\u0101d\u0113, t\u0101d\u0113j\u0101di marginaliz\u0113jot sabiedr\u012bbas vair\u0101kumu, kas sast\u0101v no tr\u016bc\u012bgajiem, pie reizes padarot tr\u016bc\u012bgo iedz\u012bvot\u0101ju ietekmi uz valstiski svar\u012bgajiem procesiem neb\u016btisku. Respekt\u012bvi, tiek izveidota un uztur\u0113ta sist\u0113ma, kuras pamat\u0101 ir sistem\u0101tisk\u0101 vardarb\u012bba, jeb k\u0101 to d\u0113v\u0113 Gustavo Gutierrezs \u2013 sistem\u0101tiskais gr\u0113ks[4]. Vardarb\u012bba \u0161aj\u0101 gad\u012bjum\u0101 var neizpausties k\u0101 tie\u0161s un t\u016bl\u012bt\u0113js fizisks apdraud\u0113jums, kas protams nepaz\u016bd k\u0101 iesp\u0113jam\u012bba, bet gan k\u0101 da\u017e\u0101du ties\u012bbu at\u0146em\u0161ana un beztiesiskuma vides izveide, kur\u0101 tr\u016bc\u012bgie tiek apspiesti un paverdzin\u0101ti, padar\u012bti par izveidot\u0101s situ\u0101cijas \u0137\u012blniekiem, lai bag\u0101t\u0101kajai sabiedr\u012bbas da\u013cai, b\u016btu iesp\u0113ja k\u013c\u016btu v\u0113l bag\u0101t\u0101ka un v\u0113l ietekm\u012bg\u0101kai. Gustavo Gutierrezs \u0161o situ\u0101ciju raksturo k\u0101 cilv\u0113kiem at\u0146emt\u0101s ties\u012bbas uz ties\u012bb\u0101m, t\u0101tad ikviens tr\u016bc\u012bgais no valsts (bag\u0101tnieku \u0161\u0137iras puses) tiek uztverts k\u0101 beztiesisks subjekts, kura vajadz\u012bbas un v\u0113lmes dr\u012bkst ignor\u0113t. Savuk\u0101rt \u0161\u0101da attieksme pret l\u012bdzcilv\u0113kiem no bur\u017eu\u0101zijas un to p\u0101rvald\u012bt\u0101s valsts puses, jau rezult\u0113jas tie\u0161\u0101 fizisk\u0101 vardarb\u012bb\u0101, kura tiek veikta, sabiedr\u012bbas bag\u0101tajai da\u013cai palielinot savu ietekmi teritori\u0101li, finansi\u0101li un likumiski<\/em>.
\nLai saprastu \u0161\u012bs re\u0101l\u0101s fizisk\u0101s un tiesisk\u0101s vardarb\u012bbas izpausmes, varam apl\u016bkot, piem\u0113ram, Kolumbij\u0101 piecdesmit gadus norit\u0113ju\u0161u pilso\u0146karu (de facto), kad dumpinieku kust\u012bba FARC (Fuerzas Armadas Revolucionarias de Colombia) piekopjot partiz\u0101nu kara taktiku c\u012bn\u012bj\u0101s pret Kolumbijas armiju (\u0161oreiz neapspried\u012bsim veidu, k\u0101 FARC darboj\u0101s, jo ir zin\u0101ms, ka t\u0101 ir neviennoz\u012bm\u012bga kust\u012bba, kura m\u0113r\u0137u realiz\u0101cijai izmantoja ar\u012b daudzus l\u012bdzek\u013cus un pa\u0146\u0113mienus, kas veidoja pamatotas aizdomas par vi\u0146u publiski pasludin\u0101to ideju patiesumu) un valst\u012b valdo\u0161ajiem politi\u0137iem, lai nepie\u013cautu lauksaimniec\u012bb\u0101 der\u012bg\u0101s zemes at\u0146em\u0161anu vienk\u0101r\u0161ajiem iedz\u012bvot\u0101jiem, kuriem pa\u0161iem, eso\u0161aj\u0101 beztiesiskuma situ\u0101cij\u0101, nebija un nav iesp\u0113jas aizst\u0101v\u0113t savas intereses. Tas ko der atz\u012bm\u0113t, Kolumbija ir viena no nevienl\u012bdz\u012bg\u0101kajam valst\u012bm Lat\u012b\u0146amerik\u0101, kur\u0101 gandr\u012bz 65% iedz\u012bvot\u0101ju dz\u012bvo tr\u016bkum\u0101, no tiem 22% procenti gal\u0113j\u0101 nabadz\u012bb\u0101, lielu da\u013cu no tr\u016bkumciet\u0113jiem sast\u0101da afrokolumbie\u0161i, b\u0113rni, sievietes, indi\u0101\u0146i un ar varu p\u0101rvietotie biju\u0161ie lauksaimniec\u012bbas zemju \u012bpa\u0161nieki. Savuk\u0101rt 61% lauksaimniec\u012bbas zemes pieder 0,4% valsts iedz\u012bvot\u0101ju, kuri nebaid\u0101s izmantot savu jau eso\u0161o ietekmi, lai palielin\u0101tu \u012bpa\u0161umus v\u0113l vair\u0101k. T\u0101tad \u0161ie ir apst\u0101k\u013ci, kad valda gal\u0113ja netaisn\u012bba, kuras pamat\u0101 ir viena procenta no iedz\u012bvot\u0101jiem v\u0113lme iedz\u012bvoties, izmantojot p\u0101r\u0113jos 99%, tamd\u0113\u013c FARC c\u012b\u0146a pret iztikas avota (lauksaimniec\u012bbas zemes) at\u0146\u0113m\u0113jiem tika akcept\u0113ta no nabadz\u012bgo iedz\u012bvot\u0101ju puses, jo \u0161\u0101di vi\u0146i guva nelielu cer\u012bbu, ka pasaul\u0113 kur\u0101 vi\u0146i m\u012bt, tom\u0113r ir iesp\u0113jama taisn\u012bbas uzvara.
\nK\u0101 2012. gada vasar\u0101 priv\u0101t\u0101 sarun\u0101 par 1905. gada revol\u016bciju Latvij\u0101 un anarhistu vietu taj\u0101 izteic\u0101s britu rakstnieks un Latvijas anarhistu kust\u012bbas p\u0113tnieks Filips Ruffs (Philip Ruff), revol\u016bcija un no t\u0101s izrieto\u0161\u0101 vardarb\u012bba vienm\u0113r ir atbilde uz s\u0101kotn\u0113jam agresoram, savuk\u0101rt vardarb\u012bbas m\u0113r\u0137is ir aptur\u0113t agresora darb\u012bbu, t\u0101d\u0113j\u0101di caur agresiju un vardarb\u012bbu izn\u012bcin\u0101t pirm\u0101s puses sp\u0113ju veikt jaunus vardarb\u012bbas aktus. L\u012bdz\u012bgi ir ar\u012b Dienvidamerikas situ\u0101cij\u0101, kad t\u0101s iedz\u012bvot\u0101ju vair\u0101kums ir padar\u012bti par beztiesiskuma vid\u0113 dz\u012bvojo\u0161iem subjektiem, kuru dz\u012bv\u012bbas valsti p\u0101rvaldo\u0161o bag\u0101tnieku skat\u012bjum\u0101 ir nev\u0113rt\u012bgas, iepret\u012bm finansi\u0101lajam ieguvumam \u2013 p\u0101r\u0146emot zemi. Bet bag\u0101tnieku neties\u0101jam\u012bbas apzi\u0146a veicina vardarb\u012bbas uzplaukumu, t\u0101s da\u017e\u0101daj\u0101s form\u0101s, pret tr\u016bc\u012bgajiem iedz\u012bvot\u0101jiem, rezult\u0101t\u0101 k\u013c\u016bstot par ierastu praksi. Savuk\u0101rt \u0161\u0101da netaisn\u012bg\u0101 vide un apst\u0101k\u013ci, kuros dz\u012bvo apspiestie, pazemotie un ties\u012bbas zaud\u0113ju\u0161ie ir gal\u0113ja netaisn\u012bba (taisn\u012bbas un netaisn\u012bbas izj\u016bta ir tipiska cilv\u0113ka \u012bpa\u0161\u012bba, skat\u012bt K.S. Luisa darbu \u201cVienk\u0101r\u0161a kristiet\u012bba\u201d, kur\u0101 t\u0101s ir aprakst\u012bta \u0161\u012b visiem cilv\u0113kiem kop\u0113j\u0101 \u012bpa\u0161\u012bba, to piesaistot Dabas likumam, kas reiz\u0113 ir ar\u012b k\u0101 dzinulis p\u0113c ide\u0101l\u0101s pasaules k\u0101rt\u012bbas, kur\u0101 vairs cilv\u0113kiem neb\u016bs j\u0101piedz\u012bvo netaisn\u012bba).<\/p>\n

Gustavo Gutierrez \u0161\u0101du lietu k\u0101rt\u012bbu sauc par beztiesiskuma (netaisn\u012bbas) situ\u0101ciju, jeb institucionaliz\u0113to vardarb\u012bbu. \u0145emot v\u0113r\u0101, ka caur \u0161o institucionaliz\u0113to vardarb\u012bbu tiek ignor\u0113tas personas ties\u012bbas, br\u012bv\u012bba un ties\u012bbas uz dz\u012bv\u012bbu, tad lai aptur\u0113tu \u0161o netaisn\u012bbu turpm\u0101ku eksistenci \u2013 apspiestie dr\u012bkst veikt vardarb\u012bgu pretdarb\u012bbu \u2013 p\u0101rtraucot netaisn\u012bbas un struktur\u0101l\u0101s vardarb\u012bbas c\u0113lo\u0146a sp\u0113ju realiz\u0113t jaunu vardarb\u012bbas aktu. Protams \u0161\u0101di tiek ignor\u0113ta pirmkristie\u0161u piekoptais pacifisms un nevardarb\u012bg\u0101 preto\u0161an\u0101s, kas aizs\u0101k\u0101s jau caur J\u0113zu un vi\u0146a n\u0101vi pie krusta, kad vi\u0146\u0161 nepretojoties \u013c\u0101va sevi Romas imp\u0113rijai noslakt\u0113t, tom\u0113r k\u0101 skaidro Gustavo Gutierrezs, lai ar\u012b nekur nav pazudis D\u012btriha Bonh\u0113fera (Dietrich Bonhoeffer) jaut\u0101jums “K\u0101p\u0113c eksist\u0113 \u013caunums?”, tom\u0113r tas nesniedz vajadz\u012bg\u0101s atbildes cilv\u0113kiem, kuri ikdienas cie\u0161 no struktur\u0101l\u0101 gr\u0113ka (ar gr\u0113ku, \u0161aj\u0101 gad\u012bjum\u0101, tiek saprasta jebk\u0101da vardarb\u012bba pret l\u012bdzcilv\u0113ku).
\n\u0160is ir iemesls, kamd\u0113\u013c Gustavo Gutierrezs uzdod tr\u012bs jaut\u0101jumus, kas ir visas Atbr\u012bvo\u0161an\u0101s teolo\u0123ijas pamat\u0101: \u201cK\u0101 pateikt tr\u016bkum\u0101 dz\u012bvojo\u0161am cilv\u0113kam, ka Dievs vi\u0146u m\u012bl, ja ikdienas dz\u012bve par to neliecina?\u201d, \u201cK\u0101di ir tr\u016bkuma iemesli?\u201d un \u201cK\u0101 m\u0113s varam pal\u012bdz\u0113t nabagiem, ja esam ieciet\u012bgi pret tr\u016bkumu?\u201d Protams ir j\u0101piekr\u012bt, ka jaut\u0101jums ir labs ikvienam, ar\u012b nabadz\u012bgaj\u0101m valst\u012bm, tom\u0113r, ja gr\u0113ks ir redzams repres\u012bvo valsts strukt\u016bru darb\u012bb\u0101, bag\u0101to cilv\u0113ku v\u0113lm\u0113 iedz\u012bvoties uzkundz\u0113joties un paverdzinot citus, ikdienas praks\u0113, kad tiek veikta diskrimin\u0101cija pamatojoties uz etnisko izcelsmi, valodu, \u0101das kr\u0101su un pieder\u012bbu zem\u0101kajiem soci\u0101lajiem sl\u0101\u0146iem, tad gr\u0113ks par\u0101da sevi k\u0101 fundament\u0101lu vardarb\u012bbas izpausmi, kuras pamat\u0101 ir niec\u012bgas sabiedr\u012bbas da\u013cas v\u0113lme b\u016bt negaus\u012bgiem, ner\u0113\u0137inoties ar l\u012bdzcilv\u0113ku interes\u0113m.<\/p>\n

Gustavo Gutierrezs uzskata, ka teologu uzdevums nav b\u016bt teor\u0113ti\u0137iem, bet gan akt\u012bviem dal\u012bbniekiem eso\u0161\u0101s, netaisn\u012bg\u0101s pasaules k\u0101rt\u012bbas izn\u012bd\u0113\u0161an\u0101. Rezult\u0101t\u0101 tiek nevien p\u0101rdefin\u0113ta gr\u0113ka koncepcija, bet ar\u012b teolo\u0123ijas j\u0113dziens ieg\u016bst jaunu dzi\u013cumu un asumu. Teolo\u0123ija tiek padar\u012bta par akt\u012bvu, dinamisku discipl\u012bnu, kurai ir tie\u0161a saist\u012bba ar darb\u012bbu tr\u016bkumciet\u0113ju lab\u0101, nevien p\u0113t\u012bjumiem un diskusij\u0101m akad\u0113miskaj\u0101 vid\u0113. Vi\u0146\u0161 run\u0101 par t\u016bksto\u0161s veidiem, k\u0101 ikviens var iesaist\u012bties netaisn\u012bg\u0101s sist\u0113mas sagrau\u0161an\u0101, lai uzceltu un izveidotu taisn\u012bgu un solid\u0101ru sabiedr\u012bbu. Cilv\u0113kiem ir j\u0101atmet ilgas p\u0113c skaist\u0101s Debesu valst\u012bbas, kur\u0101 neb\u016bs \u013caunuma un naida, jo tur vald\u012bs Tr\u012bsvien\u012bgais Dievs, lai s\u0101ktu atjaunot Dieva valst\u012bbu \u0161eit uz zemes, izskau\u017eot no cilv\u0113ku vidus struktur\u0101lo gr\u0113ku \u2013 t\u0101tad mantraus\u012bgo cilv\u0113ku v\u0113lmi pak\u013caut un paverdzin\u0101t l\u012bdzcilv\u0113kus. Papildus atbr\u012bvo\u0161an\u0101s teolo\u0123ija papla\u0161ina ar\u012b pest\u012b\u0161anas v\u0113stures izpratni, J\u0113zu padarot par atbr\u012bvot\u0101ju no apspie\u0161anas un netaisn\u012bbas, savuk\u0101rt Veco Der\u012bbu pal\u016bkojot k\u0101 Isra\u0113la c\u012b\u0146u par br\u012bv\u012bbu un taisn\u012bbu, s\u0101kot jau no Exodus aprakst\u012btajiem verdz\u012bbas gadiem \u0112\u0123ipt\u0113. B\u012bbele tiek izt\u0113lota, nevis k\u0101 st\u0101sts, bet gan m\u0113r\u0137tiec\u012bga darb\u012bb\u0101, kuras vektors ir atbr\u012bvo\u0161an\u0101s no netaisn\u012bbas un sava tuv\u0101k\u0101 m\u012blest\u012bba.
\nLat\u012b\u0146amerikas teologi uzsver, ka bag\u0101to bazn\u012bca, s\u0101kot koloniz\u0113t Lat\u012b\u0146ameriku, st\u0101st\u012bja par J\u0113zu k\u0101 tron\u012b s\u0113do\u0161u karali, kur\u0161 ir p\u0101ri laikam un notieko\u0161ajiem procesiem, kur\u0161 nomira pie krusta, lai sniegtu gandar\u012bjumu T\u0113vam (Anselma pest\u012b\u0161anas teorija\/her\u0113ze). Tom\u0113r s\u0101kot las\u012bt B\u012bbeli cilv\u0113kiem atkl\u0101j\u0101s pavisam cits J\u0113zus, t\u0101ds kur\u0161 ir gan Dievs, gan galdnieka d\u0113ls, t\u0101ds kur\u0161 pavad\u012bja laiku ar apspiestajiem, tr\u016bc\u012bgajiem un tiem, kuri ir bija izraid\u012bti no sabiedr\u012bbas. Atkl\u0101j\u0101s, ka J\u0113zus, t\u0101tad Dievs, ir nabadz\u012bgo draugs, kur\u0161 d\u0113\u013c saviem publiski paustajiem uzskatiem un darbiem, kas apdraud\u0113ja Romas imp\u0113rijas valdo\u0161o bag\u0101tnieku hegemoniju, tika pazemots un nogalin\u0101ts. J\u0113zus pats k\u013cuva par struktur\u0101l\u0101 gr\u0113ka upuri! Tie\u0161i t\u0101pat k\u0101 ikviens cits tr\u016bc\u012bgais vis\u0101 pasaul\u0113.
\nK\u0101 reiz piedaloties diskusiju panel\u012b uzsv\u0113ra Gustavo Gutierrezs, tad tr\u016bkums nav neveiksme, t\u0101 ir netaisn\u012bba! Tr\u016bkums nav liktenis, t\u0101 ir situ\u0101cija ko varam main\u012bt!<\/p>\n

Atsauces:
\nGustavo Guti\u00e9rrez, A Theology of Liberation, trans Sister Caridad Inda, John Eagleson (London, SCM Press Ltd, 1974)<\/p>\n

Gustavo Guti\u00e9rrez, The Truth Shall Make You Free: Confrontations (Great Britan, Orbis Books, 1990)<\/p>\n

Gustavo Guti\u00e9rrez, Richard Shaull, Liberation and Change: FREEDOM and SALVATION: a political problem, The DEATH and RESURRECTION of the AMERICAN DREAM (Atlanta, John Knox Press, 1977)<\/p>\n

C. S. Lewis, Mere Christianity, trans \u0122irts Grieti\u0146\u0161 (R\u012bga, Klints, 2007)<\/p>\n

E. Charles Booth, Bridging the Breach: Evangelical Thought and Liberation in the African American Preaching Tradition (Chicago: Urban Ministries Inc, 2000).<\/p>\n

Botta F. Alejandro, Gerald O. West, Hans de Wit, Erhard Gerstenberger, Jione Havea etc., The Bible and the hermeneutics of liberation, ed. Alejandro F. Botta and Pablo R. Andi\u0441ach (Society of Biblical Literature USA: 2009).<\/p>\n

Philip Jenkins, The New Faces of CHRISTIANITY: Believing the Bible in the Global South (Oxford University Press, 2006).<\/p>\n

Pedro Casalddliga and Jose Maria Vigil. The Spirituality of Liberation, transl. Paul Burns and Francis Mcdonagh. (Great Britain: Burns & Oates, 1994).<\/p>\n

[3] L\u0113mums: LZA Terminolo\u0123ijas komisija: Par Teolo\u0123ijas terminolo\u0123ijas apak\u0161komisij\u0101 izstr\u0101d\u0101to teolo\u0123ijas terminu apstiprin\u0101\u0161anu [skat\u012bts 25.05.2013]. Pieejams tie\u0161saist\u0113 http:\/\/likumi.lv\/doc.php?id=203301<\/p>\n

[2] A. Lavrinovica, Kas ir atbr\u012bvo\u0161an\u0101s teolo\u0123ija, 2012. [skat\u012bts 06.06.2013] Pieejams tie\u0161saist\u0113 http:\/\/alesjalavrinovica.blogspot.com\/2012\/02\/kas-ir-atbrivosanas-teologija.html<\/p>\n

[4] Global Health and Liberation Theology. [skat\u012bts 25.05.2013]. Pieejams tie\u0161saist\u0113 http:\/\/youtu.be\/msmTIBkheJU<\/p>\n

Gustavo Gutierrez, O.P.. [skat\u012bts 02.06.2013]. Pieejams tie\u0161saist\u0113 http:\/\/theology.nd.edu\/people\/faculty\/gustavo-gutierrez-o-p\/<\/p>\n

Gustavo Guti\u00e9rrez [skat\u012bts 02.06.2013] Pieejams tie\u0161saist\u0113
\nhttp:\/\/people.bu.edu\/wwildman\/courses\/theo1\/projects\/2001_jones\/<\/p>\n

Ernesto Cardenal, Nicaraguan Priest and Liberation Theologian. [skat\u012bts 03.06.2013] Pieejams tie\u0161saist\u0113 http:\/\/youtu.be\/oX-XzHi1J7g<\/p>\n

D.D. Webster. \u201cLiberation theology\u201d. Elwell Evangelical Dictionary. 1997 [skat\u012bts 03.06.2013]. Pieejams tie\u0161saist\u0113 http:\/\/mb-soft.com\/believe\/txn\/liberati.htm<\/p>\n

[1] Gustavo Guti\u00e9rrez, [skat\u012bts 03.06.2013], Pieejams tie\u0161saist\u0113 http:\/\/www.britannica.com\/EBchecked\/topic\/249944\/Gustavo-Gutierrez\t\t<\/p>\n","protected":false},"excerpt":{"rendered":"

Gustavo Gutierreza (Gustavo Guti\u00e9rrez) ietekme uz m\u016bsdienu reli\u0123isko izpratni Dienvidamerik\u0101 un ar\u012b p\u0101r\u0113j\u0101 m\u016bsdienu pasaul\u0113, saist\u012bb\u0101 ar gar\u012bg\u0101s prakses realiz\u0101ciju dz\u012bv\u0113 un ikdienas darbos, ir atst\u0101jusi neizdz\u0113\u0161amas p\u0113das, pal\u012bdzot veidoties diskursam, kas ir gal\u0113ji pret\u0113js tam ko iepriek\u0161 sludin\u0101ja ofici\u0101l\u0101 Kato\u013cu Bazn\u012bca. Atz\u012bm\u0113\u0161u, ka p\u0113d\u0113jie pontifi ir apzin\u0101ti darboju\u0161ies pret Gustavo Gutierreza un vi\u0146a domubiedri paustaj\u0101m idej\u0101m, tom\u0113r […]<\/p>\n","protected":false},"author":2,"featured_media":0,"comment_status":"open","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":[],"categories":[39],"tags":[1332,1333,1328,1329,1330,1331,729,1334,1335,199],"_links":{"self":[{"href":"https:\/\/ojars.kapteinis.lv\/en\/wp-json\/wp\/v2\/posts\/3642"}],"collection":[{"href":"https:\/\/ojars.kapteinis.lv\/en\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/ojars.kapteinis.lv\/en\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/ojars.kapteinis.lv\/en\/wp-json\/wp\/v2\/users\/2"}],"replies":[{"embeddable":true,"href":"https:\/\/ojars.kapteinis.lv\/en\/wp-json\/wp\/v2\/comments?post=3642"}],"version-history":[{"count":0,"href":"https:\/\/ojars.kapteinis.lv\/en\/wp-json\/wp\/v2\/posts\/3642\/revisions"}],"wp:attachment":[{"href":"https:\/\/ojars.kapteinis.lv\/en\/wp-json\/wp\/v2\/media?parent=3642"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/ojars.kapteinis.lv\/en\/wp-json\/wp\/v2\/categories?post=3642"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/ojars.kapteinis.lv\/en\/wp-json\/wp\/v2\/tags?post=3642"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}