Jesuit Liberation Theology and the Proper Biblical Protestant Response 

by J. Parnell McCarter

Date 06/08/2020


We watch protests and riots that have taken place since the George Floyd case in Minneapolis.  We read articles like , , and which list purported violence systematically perpetrated by white Protestant Christian heterosexual males who have led US society for much of its history.  Is there a theology that propels these which purports to be Christian?  The answer is ‘yes’, and it is called Liberation Theology.


As noted at , Liberation Theology is:

a synthesis of Christian theology and socio-economic analyses, based on far-left politics, particularly Marxism, that emphasizes "social concern for the poor and political liberation for oppressed peoples."[1] In the 1950s and the 1960s, liberation theology was the political praxis of Latin American theologians, such as Gustavo Gutiérrez, Leonardo Boff, Juan Luis Segundo, and Jon Sobrino, who popularized the phrase "preferential option for the poor." The Latin American context also produced evangelical advocates of liberation theology, such as Rubem Alves,[2][3] José Míguez Bonino, and C. René Padilla, who in the 1970s called for integral mission, emphasizing evangelism and social responsibility. Theologies of liberation have developed in other parts of the world such as black theology in the United States and South Africa, Palestinian liberation theology, Dalit theology in India, and Minjung theology in South Korea.”


The promotion of Liberation Theology is a critical mission of the modern Jesuit Order such as described at :


The Jesuits were important actors in the Catholic Church in the 1960s when changes in Catholicism occurred before and after the Second Vatican Council (1962–1965). The members of the Society of Jesus were active participants in movements calling for the “inculturation” of Christianity and the “liberation theology” coming from the Third World, two sides of the same process of globalization of Catholicism. It is from this time onward that the center of gravity moved away from Rome to South America, Asia, and Africa. The Jesuits also participated in the transition from a triumphant church to a church based on service to the poor. This is the social, cultural, and theological background in which the future pope Francis, the first Jesuit pope, spent the early years of his ecclesiastical career.


Typical of this Jesuit Liberation Theology are the views expressed in the article at  of Jesuit Fordham University:


“Texts that come from the traditions of oppressed persons and groups of persons are perhaps the only light that can and should lead the way in efforts to build the Kingdom of Heaven. We need womanist theology, black liberation theology, Latina/latino liberation theology, mujerista theology, queer theology, and Asian liberation theology. These are the texts that will unsettle. These are the texts that will disturb.”


This Theology thus demonizes conservative white Protestant American heterosexual males who agree with Biblical capitalism, and promotes a path of “salvation” out from under “our control”.

Jesuit Liberation Theology, along with its purely secularist counterpart, has of course reached far beyond the confines of Jesuit educational institutions.  This theology and this philosophy has come to dominate every major institution in the USA, including most of the professing Protestant Christian church.  The latter has largely been coopted by compromises like described at , as well as simply drifting with the flow of society at large, rather than standing up as the “pillar and ground of the truth” to which it is called (I Timothy 3:15).  Ironically, money, power, and peer pressure all lead in this direction for a movement that purports to stand up for “the oppressed” but that in reality keeps the world under the oppression of the world, the flesh, and the devil, who are the true enemies of mankind:

“And you hath he quickened, who were dead in trespasses and sins;  Wherein in time past ye walked according to the course of this world, according to the prince of the power of the air, the spirit that now worketh in the children of disobedience:   Among whom also we all had our conversation in times past in the lusts of our flesh, fulfilling the desires of the flesh and of the mind; and were by nature the children of wrath, even as others.” (Ephesians 2:1-3)

Jesuit Liberation Theology rejects the Biblical Protestant gospel and the Biblical reformed Christian faith (see and such historic reformed confessional standards as the Westminster Confession of Faith), and substitutes in their place a counterfeit worthy of the Man of Sin, the Roman Catholic Pope (see ).   It promotes an un-Biblical egalitarianism (see ) and propagates propagandistic lies, demonizing some for nefarious ends.  It promotes a modern Babel like Rome always has, and it instills unjustified hatred and envy.

Protestants today should pattern our own response to this enormity after the conduct of our Protestant Reformation forefathers.  At the personal level it means by God’s grace persevering in the Biblical reformed Protestant faith.  Politically, it means eschewing globalism and seeking Biblical nationalism (see and ).  Ecclesiastically, it means joining with churches which have remained truer to historic Biblical Protestant standards.  

We can be encouraged, for although there is considerable darkness now, there is light to come (see ).