Feminist theologians make a severe criticism of liberation theologians who preceded them.
This is what the Finnish writer Elina Vuola states in her book, La ética sexual y los límites de la Praxis [Sexual Ethics and the Limits of Praxis], published by the Abya-Yala publishing house, dependent on the University of the Salesians in Quito, Ecuador.[i] She is arguably the woman who has written the most about relationships between the two theologies.
In her essay, the author criticizes the concept of “praxis” assumed by Marxist liberation theologians for lacking a connection with women and their corporeity. According to her, liberation theologians did not innovate in sexual ethics and women’s reproductive rights but simply added to the conservative discourse of the Church in this matter and kept women in a situation of dependency and poverty.
Based on this argument, the author concludes that “In order to elaborate a critical-constructive program of sexual ethics in the Latin American feminist liberation theology scenario” one should have poor women as its “subjects”. Quoting the Indian Vandana Shiva from the same ecofeminist current, she affirms that placing women as subjects will be the “opportunity for women to establish a program of economic and social justice, ecological sustainability, and (affirm) their rights to (reproductive) health.”[ii]
Moving the feminist struggle from theory to practice, Viola proposes a new hermeneutic of what she calls “everyday life” in order to detect the knots of “patriarchate” in women’s everyday life.
The strategy seems smart: To move away from Marxist theories and embody “alienations” (subjections) in daily life, not as something ideological, but as a hard and cruel reality for women.
Thus, according to Viola, “A feminist theological anthropology emphasizes women’s own corporeality and concrete daily experiences — including violence, sexuality, and survival. …. If the perspective of ‘everyday life’ becomes more concrete, it could correct these tensions within LT.”[iii]
This new “key” of feminist action makes it easier to understand the latest feminist actions, which took place throughout Chile on March 8, 2019.
The media reported that, “CNN Chile prepared a small glossary with basic terms so that everyone can arrive ready for 8M (March 8).”
Several points of the aforementioned “glossary” refer to various forms of “machismo” in “everyday life” and how to combat them.
Here we will only cover a few of those terms, which link it with “tribal morality” in order to show how this theology is preparing its followers in fact and in doctrine for the acceptance of “tribal morals.”
As is well known, total or partial nudity of both sexes is one of the characteristics of original tribal practices. The ancestral practice of nudism not only ignores the virtue of modesty but also of shame for the defects of one’s body. This shame is innate to the idea of human perfection and all civilizations that represented the human body in statues or drawings did so seeking to show that idea of perfection.
To put an end to this notion, CNN Chile informs us that one of the factors to understand the parade of last March is the existence of a movement called “Body Positive”, promoted by Chilean models who show themselves as they are without caring about the “stereotypes” of female beauty.
In its introduction to the topic, the magazine Nueva Mujer, which interviews three promoters of this current, says that “Thanks to cultural changes, the archaic conception of ‘ideal body’ is blurring, giving way to the appreciation of the diversity of bodies.”[iv]
In a social group made up of people who have largely lost modesty over their own bodies, what is missing to guide them towards total nudity is precisely to put an end to the ideal of beauty, making people lose the fear of exposing themselves to reproach, criticism or ridicule.
Thus, applying the formula to act in “daily life”, many activists in the feminist march exhibited their bodies as a sign of protest against the conventions of “ugliness” and “modesty”.
Let us move on to another point on CNN Chile’s “feminist glossary”:
“Consent. It is an expression of agreement by a person to indicate that he wishes to have sexual relations with another; this must be stated before and during the act. It is an essential part of all exchanges of a sexual nature, since without consent it is sexual assault or rape.
“The topic was raised in Chile at the end of 2018 in a preliminary draft of the Criminal Code that proposed, among other things, lowering the age of sexual consent from 14 to 12 years and distinguishing between types of rape.”
Note that the “condition” established for the legality of sexual relations is completely detached from the idea of marriage or the diversity of sexes. The existence of “consent” is enough for them to be perfectly lawful and morally good.
The duties proper to marriage, which include the mutual surrender of bodies in order to procreate, could be considered “rape”. Conversely, fidelity in maintaining relations only between the married parties automatically evaporates. Suffice it that there is mutual consent for a relationship to be perfectly licit.
It is known that premarital sexual relations between the members of many tribes, including the Araucanians, hinged precisely on mere consent. The Spanish captain Francisco Núñez de Pineda y Bascuñán, a prisoner of the Araucanians who witnessed promiscuous sexual practices, both heterosexual and homosexual during his captivity, attested to this fact.
CNN’s “glossary” continues going through the various points of the feminist agenda such as “deconstruction,” “gender equality,” “objectification of women,” “heteronormativity,” “lesbo and transphobia”, “micromachismo,” “patriarchy,” “sorority,” etc.
However, what seems most characteristic of this “theology” adopted by feminists in general is its supposedly spontaneous character, a fruit of “daily life”. Feminist theology contains no concrete proposal, no target to destroy, and no conquest to achieve, the sole exception being the legalization of abortion.
However, one can see that feminist theologians want a whole lot more. What they seek is to question all sexual morality based on natural law and Revelation, and the way to do it is to take advantage of the lessons of “daily life”.
Having no abstract principles or general ideas is a characteristic of tribal life, which is gradually built in daily life without preconceptions, on a case-by-case basis, with what one would almost call a kind of primitive “innocence” that seeks no evil but only to have the tribe as a whole enjoy the “good life”.
According to this new utopia, “good life” incorporates all living beings equally, and therefore would achieve total freedom in complete equality.
Neo-missiology is full of these concepts, which is why we found it appropriate to show how they are paving the way for the destruction of Western and Christian civilization, as we have known it, and preparing people to accept this tribal “paradise lost.”
If this current manages to impose its agenda, the Synod on the Amazon may well set us on the way toward this retrograde and barbarous goal.
Juan Antonio Montes Varas,
Author of Desde la teología de la liberación a la teología ecofeminista, July 2001, Santiago, Chile.
[i] Primera edición en Ecuador, 2000 Coedición IEPALA Editorial (Madrid). Ediciones Abia-Yala. Quito-Ecuador.
[ii] Idem p. 211
[iii] Idem p. 216