From: kriz@skat.usc.edu (KRIZ)
Newsgroups: talk.religion.misc
Subject: Cath. Christianity 101 - CDF's 1984 "Certain Aspects of Lib. Theol"
Date: 16 Aug 1992 19:43:04 -0700
Organization: University of Southern California, Los Angeles, CA
NNTP-Posting-Host: skat.usc.edu

The following is the text of the Congregation on the Doctrine of
the Faith's 1984 "Instruction on Certain Aspects of the Theology of
Liberation."  The document is organized in sections as follows:

     Introduction
     I.   An Aspiration
     II.  Expressions of this Aspiration
     III. Liberation, a Christian Theme
     IV.  Biblical Foundations
     V.   The Voice of the Magisterium
     VI.  A New Interpretation of Christianity
     VII. Marxist Analysis
     VIII Subversion of the Meaning of Truth and Violence
     IX.  The Theological Application of This Core
     X.   A New Hermeneutic
     XI.  Orientations
     Conclusion

Note: The entire document is presented herein.

In Christ,

Dennis
kriz@skat.usc.edu

-------------------------------------------------------------------
Reprinted from ORIGINS, Vol. 14, No. 13, Nov. 13 1984, pg 194.


  INSTRUCTION ON CERTAIN ASPECTS OF THE THEOLOGY OF LIBERATION

            Congregation of the Doctrine of the Faith

                          Sept. 3, 1984

  The Gospel of Jesus Christ is a message of freedom and a force
for liberation.  In recent years this essential truth has become
the object of reflection for theologians, with a new kind of
attention which is itself full of promise.

  Liberation is first and foremost liberation from the radical
slavery of sin.  Its end and its goal is the freedom of the
children of God, which is the gift of grace.  As a logical
consequence, it calls for freedom from many different kinds of
slavery in the cultural, economic, social and political spheres,
all of which derive ultimately from sin and so often prevent people
from living in a manner befitting their dignity.  To discern
clearly what is fundamental to this issue and what is a byproduct
of it is an indispensable condition for any theological reflection
on liberation.

  Faced with the urgency of certain problems, some are tempted to
emphasize, unilaterally, the liberation from servitude of an
earthly and temporal kind.  They do so in such a way that they seem
to put liberation from sin in second place and so fail to give it
the primary importance it is due.  Thus, their very presentation of
the problems is confused and ambiguous.  Others, in an effort to
learn more precisely what are the causes of the slavery which they
want to end, make use of different concepts without sufficient
critical caution.  It is difficult, and perhaps impossible, to
purify these borrowed concepts of an ideological inspiration which
is incompatible with the Christian faith and the ethical
requirements which flow from it.

  The Sacred Congregation for the Doctrine of the Faith does not
intend to deal here with the vast theme of Christian freedom and
liberation in its own right.  This it intends to do in a subsequent
document which will detail in a positive fashion the great richness
of this theme for the doctrine and life of the church.

  The present instruction has a much more limited and precise
purpose: to draw the attention of pastors, theologians and all the
faithful to the deviations and risks of deviation, damaging to the
faith and to Christian living, that are brought about by certain
forms of liberation theology which use, in an insufficiently
critical manner, concepts borrowed from various currents of Marxist
thought.

  This warning should in no way be interpreted as a disavowal of
all those who want to respond generously and with an authentic
evangelical spirit to the "preferential option for the poor."  It
should not at all serve as an excuse for those who maintain an
attitude of neutrality and indifference in the face of the tragic
and pressing problems of human misery and injustice.  It is, on the
contrary, dictated by the certitude that the serious ideological
deviations which it points out tend inevitably to betray the cause
of the poor.  More than ever, it is important that numerous
Christians, whose faith is clear and who are committed to live the
Christian life in its fullness, become involved in the struggle for
justice, freedom and human dignity because of their love for their
disinherited, oppressed and persecuted brothers and sisters.  More
than ever, the church intends to condemn abuses, injustices and
attacks against freedom, wherever they occur and whoever commits
them.  She intends to struggle, by her own means, for the defense
and advancement of the rights of mankind, especially of the poor.


I. An Aspiration
----------------

  1. The powerful and almost irresistible aspiration that people
have for liberation constitutes one of the principle signs of the
times, which the church has to examine and interpret in the light
of the Gospel [1].  This major phenomenon of our time is
universally widespread, though it takes on different forms and
exists in different degrees according to the particular people
involved.  It is, above all, among those people who bear the
burdens of misery and in the heart of the disinherited classes that
this aspiration expresses itself with the greatest force.

  2. This yearning shows the authentic, if obscure, perception of
the dignity of the human person, created "in the image and likeness
of God" (Gn. 1:26-27), ridiculed and scorned in the midst of a
variety of different oppressions: cultural, political, racial,
social and economic, often in conjunction with one another.

  3. In revealing to them their vocation as children of God, the
Gospel has elicited in the hearts of mankind a demand and a
positive will for a peaceful and just fraternal life in which
everyone will find respect and the conditions for spiritual as well
as material development.  This requirement is no doubt at the very
basis of the aspiration we are talking about here.

  4. Consequently mankind will no longer passively submit to
crushing poverty with its effects of death, disease and decline. 
He resents this misery as an intolerable violation of his native
dignity.  Many factors, and among them certainly the leaven of the
Gospel, have contributed to an awakening of the consciousness of
the oppressed.

  5. It is widely known even in still illiterate sections of the
world that, thanks to the amazing advances in science and
technology, mankind, still growing in numbers, is capable of
assuring each human being the minimum of goods required by his
dignity as a person.

  6. The scandal of the shocking inequality between the rich and
the poor -- whether between rich and poor counties, or between
social classes in a single nation -- is no longer tolerated.  On
one hand, people have attained an unheardof abundance which is
given to waste, while on the other hand so many live in such
poverty deprived of the basic necessities, that one is hardly able
even to count the victims of malnutrition.

  7. The lack equity and of a sense of solidarity in international
transactions works to the advantage of the industrialized nations
so that the gulf between the rich and the poor is ever widening. 
Hence derives the feeling of frustration among Third World
countries and the accusations of exploitation and economic
colonialism brought against the industrialized nations.

  8. The memory of crimes of a certain type of colonialism and its
effects often aggravates these injuries and wounds.

  9. The Apostolic See, in accord with the Second Vatican Council
and together with the episcopal conferences, has not ceased to
denounce the scandal involved in the gigantic arms race which, in
addition to the threat which it poses to peace, squanders amounts
of money so large that even a fraction of it would be sufficient to
respond to the needs of those people who want for the basic
essentials of life.


II. Expressions of This Aspiration
----------------------------------

  1. The yearning for justice and for the effective recognition of
the dignity of every human being needs, like every deep aspiration,
to be clarified and guided.

  2. In effect, a discernment process is necessary which takes into
account both the theoretical and the practical manifestations of
this aspiration.  For there are many political and social movements
which present themselves as authentic spokesmen for the aspirations
of the poor and claim to be able, though by recourse to violent
means, to bring about the radical changes which will put an end to
the oppression and misery of people.

  3. So the aspiration for justice often finds itself the captive
of ideologies which hide or pervert its meaning and which propose
to people struggling for their liberation goals which are contrary
to the true purpose of human life.  They propose ways of action
which imply the systematic recourse to violence, contrary to any
ethic which is respectful of persons.

  4. The interpretation of the signs of the times in the light of
the Gospel requires, then, that we examine the meaning of this deep
yearning of people for justice, but also that we study with
critical discernment the theoretical and practical expressions
which this aspiration has taken on.


III. Liberation, a Christian Theme
----------------------------------

  1. Taken by itself, the desire for liberation finds a strong and
fraternal echo in the heart and spirit of Christians.

  2. Thus, in accord with this aspiration, the theological and
pastoral movement known as "liberation theology" was born, first in
the countries of Latin America, which are marked by the religious
and cultural heritage of Christianity, and then in other countries
of the Third World, as well as in certain circles in the
industrialized countries.

  3. The expression "theology of liberation" refers first of all to
a special concern for the poor and the victims of oppression, which
in turn begets a commitment to justice.  Starting with this
approach, we can distinguish several often contradictory ways of
understanding the Christian meaning of poverty and the type of
commitment to justice which it requires.  As with all movements of
ideas, the "theologies of liberation" present diverse theological
positions.  Their doctrinal frontiers are badly defined.

  4. The aspiration for liberation, as the term itself suggests,
repeats a theme which is fundamental to the Old and New Testaments. 
In itself, the expression "theology of liberation" is a thoroughly
valid term: It designates a theological refection centered on the
biblical theme of liberation and freedom, and on the urgency of its
practical realization.

  5. The meeting, then, of the aspirations for liberation and the
theologies of liberation is not one of mere chance.  The
significance of this encounter between the two can be understood
only in the light of the specific message of revelation,
authentically interpreted by the magisterium of the church [2].


IV. Biblical Foundations
------------------------

  1. Thus a theology of liberation correctly understood constitutes
an invitation to theologians to deepen certain essential biblical
themes with a concern for the grave and urgent questions which the
contemporary yearning for liberation and those movements which more
or less faithfully echo it pose for the church.  We dare not forget
for a single instant the situations of acute distress which issue
such a dramatic call to theologians.

  2. The radical experience of Christian liberty [3] is our first
point of reference.  Christ, our liberator, has freed us from sin
and from slavery to the law and to the flesh, which is the mark of
the condition of sinful mankind.  Thus it is the new life of grace,
fruit of justification, which makes us free.  This means that the
most radical form of slavery is slavery to sin.  Other forms of
slavery find their deepest root in the slavery to sin.  That is why
freedom in the full Christian sense, characterized by the life in
the Spirit, cannot be confused with the license to give in to the
desires of the flesh.  Freedom is a new life in love.

  3. The "theologies of liberation" make wide use of readings from
the Book of Exodus.  The exodus, in fact, is the fundamental event
in the formation of the chosen people.  It represents freedom from
foreign domination and from slavery.  One will note that the
specific significance of the event comes from its purpose, for the
liberation is ordered to the foundation of the people of God and
the covenant cult celebrated on Mt. Sinai [4].  That is why the
liberation of the exodus cannot be reduced to a liberation which is
principally or exclusively political in nature.  Moreover, it is
significant that the term freedom is often replaced in scripture by
the very closely related term *redemption*.

  4. The foundational episode of the Exodus will never be effaced
from the memory of Israel.  Reference is made to it when, after the
destruction of Jerusalem and the exile to Babylon, the Jewish
people lived in the hope of a new liberation and, beyond that,
awaited a definitive liberation.  In this experience God is
recognized as the liberator.  he will enter into a new covenant
with his people.  It will be marked by the gift of his Spirit and
the conversion of hearts [5].

  4. The anxieties and multiple sufferings sustained by those who
are faithful to God of the covenant provide the theme of several
Psalms: laments, appeals for help and thanksgivings all make
mention of religious salvation and liberation.  In this context,
suffering is not purely and simply equated with the social
condition of poverty or with the condition of the one who is
undergoing political oppression.  It also includes the hostility of
one's enemies, injustice, failure and death.  The Psalms call us
back to an essential religious experience: It is from God alone
that one can expect salvation and healing.  God, and not man, has
the power to change the situations of suffering.  Thus the "poor of
the Lord" live in a total and confident reliance upon the loving
providence of God [6].  Moreover, throughout the whole crossing of
the desert, the Lord did not fail to provide for the spiritual
liberation and purification of his people.

  6. In the Old Testament, the prophets after Amos keep affirming
in particular vigor the requirements of justice and solidarity and
the need to pronounce a very severe judgement on the rich who
oppress the poor.  They come to the defense of the widow and the
orphan.  They threaten the powerful: The accumulation of evils can
only lead to terrible punishments.

  Faithfulness to the covenant cannot be conceived of without the
practice of justice.  Justice as regards God and justice as regards
mankind are inseparable.  God is the defender and the liberator of
the poor.

  7. These requirements are found once again in the New Testament. 
They are even more radicalized as can be shown in the discourse on
the Beatitudes.  Conversion and renewal have to occur in the depths
of the heart.

  8. Already proclaimed in the Old Testament, the commandment of
fraternal love extended to all mankind thus provides the supreme
rule of social life [7].  These are no discriminations or
limitations which can counter the recognition of everyone as
neighbor [8].

  9. Poverty of the sake of the kingdom is praised.  And in the
figure of the poor, we are led to recognize the mysterious presence
of the Son of man, who became poor himself for the love of us [9]. 
This is the foundation of the inexhaustible words of Jesus on the
judgement in Matthew 25:31-46.  Our Lord is one with all in
distress; every distress is marked by his presence.

  10. At the same time, the requirements of justice and mercy,
already proclaimed in the Old Testament, are deepened to assume a
new significance in the New Testament.  Those who suffer or who are
persecuted are identified with Christ [10].  The perfection that
Jesus demands of his disciples (Mt. 5:18) consists in the
obligation to be merciful "as your heavenly Father is merciful"
(Lk. 6:36).

  11. It is in light of the Christian vocation to fraternal love
and mercy that the rich are severely reminded of their duty [11]. 
St. Paul, faced with the disorders of the church in Corinth,
forcefully emphasizes the bond which exists between participation
in the sacrament of love and sharing with the brother in need [12].

  12. New Testament revelation teaches us that sin is the greatest
evil, since it strikes man in the heart of his personality.  The
first liberation, to which all others must make reference, is that
from sin.

  13. Unquestionably, it is to stress the radical character of the
deliverance brought by Christ and offered to all, be they
politically free or slaves, that the New Testament does not require
some change in the political or social condition as a prerequisite
for entrance into this freedom.  However, the Letter to Philemon
shows that the new freedom procured by the grace of Christ should
necessarily have effects on the social level.

  14. Consequently, the full ambit of sin, whose first effect is to
introduce disorder into the relationship between God and man,
cannot be restricted to "social sin."  The truth is that only a
correct doctrine of sin will permit us to insist on the gravity of
its social effects.

  15. Nor can one localize evil principally or uniquely in bad
social, political or economic "structures" as though all other
evils came from them so that the creation of the "new man" would
depend on the establishment of different economic and socio-
political structures.  To be sure, there are structures which are
evil and which cause evil and which we must have the courage to
change.  Structures, whether they are good or bad, are the result
of man's actions and so are consequences more than causes.  The
root of evil, then, lies in free and responsible persons who have
to be converted by the grace of Jesus Christ in order to live and
act as new creatures in the love of neighbor and in the effective
search for justice, self-control and exercise of virtue [13].

  To demand first of all a radical revolution in social relations
and then to criticize the search for personal perfection is to set
out on a road which leads to the denial of the meaning of the
person and his transcendence, and to destroy ethics and its
foundation, which is the absolute character of the distinction
between good and evil.  Moreover, since charity is the principle
and authentic perfection, that perfection cannot be conceived
without an openness to others and a spirit of service.


V. The Voice of the Magisterium
-------------------------------

  1. In order to answer the challenge leveled at our times by
oppression and hunger, the church's magisterium has frequently
expressed her desire to awaken Christian consciences to a sense of
justice, social responsibility and solidarity with the poor and the
oppressed, and to highlight the present urgency of the doctrine and
imperatives contained in Revelation.

  2. We would like to mention some of these interventions here: the
papal documents MATER ET MAGISTRA, PACEM IN TERRIS, POPULORUM
PROGRESSIO and EVANGELII NUNTIANDI.  We should likewise mention the
letter to Cardinal Roy, OCTOGESIMA ADVENIENS.

  3. The Second Vatican Council in turn confronted the questions of
justice and liberty in the pastoral constitution GAUDIUM ET SPES.

  4. On a number of occasions the Holy Father has emphasized these
themes, in particular in the encyclicals REDEMPTOR HOMINIS, DIVES
IN MESERICORDIA and LABOREM EXERCENS.  These numerous addresses
recall the doctrine of the rights of man and touch directly on the
problems of the liberation of the human person in the face of the
diverse kinds of oppression of which he is the victim.  It is
especially important to mention in this connection the address
given before the 26th General Assembly of the United Nations in New
York, Oct. 2, 1979 [14].  On Jan. 28 of that same year, while
opening the Third Conference of CELAM in Puebla, John Paul II
affirmed that the complete truth about man is the basis for any
real liberation [15].  This text is a document which bears directly
upon the theology of liberation.

  5. Twice the Synod of Bishops treated subjects which are directly
related to a Christian conception of liberation: in 1971, justice
in the world, and in 1974, the relationship between freedom from
oppression and full freedom, or the salvation of mankind.  The work
of the synods of 1971 and 1974 led Paul VI in his apostolic
exhortation EVANGELII NUNTIANDI to clarify the connection between
evangelization and human liberation or advancement [16].

  6. The concern of the church for liberation and for human
advancement was also expressed in the establishment of the
Pontifical Commission for Justice and Peace.

  7. Numerous national episcopal conferences have joined the Holy
See in recalling the urgency of authentic human liberation and the
routes by which to achieve it.  In this context, special mention
should be made of the documents of the general conferences of the
Latin American episcopate at Medellin in 1968 and at Puebla in
1979.

  Paul VI was present at the Medellin conference and John Paul II
was at Puebla.  Both dealt with the themes of conversion and
liberation.

  8. Following Paul VI, who had insisted on the distinctive
character of the gospel message [17], a character which is of
divine origin, Paul II, in his address at Puebla, recalled three
pillars upon which any authentic theology of liberation will rest:
truth about Jesus Christ, truth about the church and truth about
mankind [18].  


VI. A New Interpretation of Christianity
----------------------------------------

  1. It is impossible to overlook the immense amount of selfless
work done by Christians, pastors, priests, religious or laypersons,
who, driven by a love for their brothers and sisters living in
inhuman conditions, have endeavored to bring help and comfort to
countless people in the distress brought about by poverty.  Among
these, some have tried to find the most effective means to put a
quick end to the intolerable situation.

  2. The zeal and the compassion which should dwell in the hearts
of all pastors nevertheless run the risk of being led astray and
diverted to works which are just as damaging to man and his dignity
as it the poverty which is being fought, if one is not sufficiently
attentive to certain temptations.

  3. The feeling of anguish at the urgency of the problems cannot
make us lose sight of what is essential nor forget the reply of
Jesus to the Temptor: "It is not on bread alone that man lives, but
on every word that comes from the mouth of God" (Mt. 4:4; cf. Dt.
8:3).

  Faced with the urgency of sharing bread, some are tempted to put
evangelization into parentheses, as it were, and postpone it until
tomorrow: first the bread, then the word of the lord.  It is a
fatal error to separate these two and even worse to oppose the one
to the other.  In fact, the Christian perspective naturally shows
they have a great deal to do with one another [19].

  4. To some it even seems that the necessary struggle for human
justice and freedom in the economic and political sense constitutes
the whole essence of salvation.  For them, the Gospel is reduced to
a purely earthly gospel.

  5. The different theologies of liberation are situated between
the preferential option for the poor forcefully reaffirmed without
ambiguity after Medellin at the conference of Puebla [20] on the
one hand, and the temptation to reduce the Gospel to an earthly
gospel on the other.

  6. We should recall that the preferential option described at
Puebla is twofold: for the poor and for the young [21].  It is
significant that the option for the young has in general been
passed over in total silence.

  7. We noted above (cf. 3) that an authentic theology of
liberation will be one which is rooted in the word of God,
correctly interpreted.

  8. But from a descriptive standpoint, it helps to speak of
theologies of liberation, since the expression embraces a number of
theological positions or even sometimes ideological ones, which are
not simply different but more often incompatible with one another.

  9. In this present document, we will only be discussing
developments of that current of thought which, under the name
"theology of liberation," proposes a novel interpretation of both
the content of faith and of Christian existence which seriously
departs from the faith of the church and, in fact, actually
constitutes a practical negation.

  10. Concepts uncritically borrowed from Marxist ideology and
recourse to theses of a biblical hermeneutic marked by rationalism
are at the basis of the new interpretation which is corrupting
whatever was authentic in the generous initial commitment on behalf
of the poor.


VII. Marxist Analysis
---------------------

  1. Impatience and a desire for results has led certain
Christians, despairing of every other method, to turn to what they
call "Marxist analysis."

  2. Their reasoning is this: An intolerable and explosive
situation requires effective action which cannot be put off. 
Effective action presupposes a scientific analysis of the
structural causes of poverty.  Marxism now provides us with the
means to make such and analysis, they say.  Then one simply has to
apply the analysis to the Third World situation, especially in
Latin America.

  3. It is clear that scientific knowledge of the situation and of
the possible strategies for the transformation of society is a
presupposition for any plan capable of attaining the ends proposed. 
It is also a proof of the seriousness of the effort.

  4. But the term *scientific* exerts an almost mythical
fascination even though everything called "scientific" is not
necessarily scientific at all.  That is why the borrowing of a
method of approach to reality should be preceded by a careful
epistemological critique.  This preliminary critical study is
missing from more than one "theology of liberation."

  5. In the human and social sciences it is well to be aware above
all of the plurality of methods and viewpoints, each of which
reveals only one aspect of reality, which is so complex that it
defies simple and univocal explanation.

  6. In the case of Marxism, in the particular sense given to it in
this context, a preliminary critique is all the more necessary
since the thought of Marx is such a global vision of reality that
all data received from observation and analysis are brought
together in a philosophical and ideological structure, which
predetermines the significance and importance to be attached to
them.  The ideological principles come prior to the study of the
social reality and are presupposed in it.  Thus no separation of
the parts of this epistemologically unique complex is possible.  If
one tries to take only one part, say, the analysis, one ends up
having to accept the entire ideology.  That is why it is not
uncommon for the ideological aspect to be predominant among the
things which the "theologians of liberation" borrow from Marxist
authors.

  7. The warning of Paul VI remains fully valid today: Marxism as
it is actually lived out poses many distinct aspects and questions
for Christians to reflect upon and act on.  However, it would be
"illusory and dangerous to ignore the intimate bond which radically
unites them, and to accept elements of the marxist analysis without
recognizing its connections with the ideology, or to enter into the
practice of class struggle and of its Marxist interpretation while
failing to see the kind of totalitarian society to which this
process slowly leads" [22].  

  8. It is true that Marxist thought ever since its origins, and
even more so lately, has become divided and has given birth to
various currents which diverge significantly from one another.  To
the extent that they remain fully Marxist, these currents continue
to be based on certain fundamental tenets which are not compatible
with the Christian conception of humanity and society.  In this
context certain formulas are not neutral, but keep the meaning they
had in the original Marxist doctrine.  This is the case with the
"class struggle."  This expression remains pregnant with the
interpretation that Marx gave it, so it cannot be taken as the
equivalent of "sever social conflict," in an empirical sense. 
Those who use similar formulas, while claiming to keep only certain
elements of the Marxist analysis and yet to reject this analysis
taken as a whole, maintain at the very least a serious confusion in
the minds of their readers.

  9. Let us recall the fact that atheism and the denial of the
human person, his liberty and his rights, are at the core of
marxist theory.  This theory, then, contains errors which directly
threaten the truths of the faith regarding the eternal destiny of
individual persons.  Moreover, to attempt to integrate into
theology an analysis whose criterion of interpretation depends on
this atheistic conception is to involve oneself in terrible
contradictions.  What is more, this misunderstanding of the
spiritual nature of the person leads to a total subordination of
the person to the collectivity and thus to the denial of the
principles of a social and political life which is in keeping with
human dignity.

  10. A critical examination of the analytical methods borrowed
form other disciplines must be carried out in a special way by
theologians.  It is the light of faith which provides theology with
its principles.  That is why the use of philosophical positions or
of or of human sciences by the theologian has a value which might
be called instrumental, but yet must undergo a critical study from
a theological perspective.  In other words, the ultimate and
decisive criterion for truth can only be a criterion which is
itself theological.  It is only in the light of faith and what
faith teaches us about the truth of man and the ultimate meaning of
his destiny, that one can judge the validity or degree of validity
of what other disciplines propose, often rather conjecturally, as
being the truth about man, his history and his destiny.

  11. When modes of interpretation are applied to the economic,
social and political reality of today, which are themselves
borrowed from Marxist thought, they can give the initial impression
of a certain plausibility to the degree that the present-day
situation in certain countries is similar to what Marx described
and interpreted in the middle of the last century.  On the basis of
these similarities, certain simplifications are made which,
abstracting from specific essential factors, prevent any really
rigorous examination of the causes of poverty and prolong the
confusion.

  12. In certain parts of Latin America the seizure of the vast
majority of the wealth by an oligarchy of owners bereft of social
consciousness, the practical absence or the shortcomings of the
rule of law, military dictators making a mockery of elementary
human rights, the corruption of certain powerful officials, the
savage practices of some foreign capital interests constitute
factors which nourish a passion for revolt among those who thus
consider themselves the powerless victims of a new colonialism in
the technological, financial, monetary or economic order.  The
recognition of injustice is accompanied by a pathos which borrows
its language from Marxism, wrongly presented as though it were
scientific language.

  13. The first condition for any analysis is total openness to the
reality to be described.  That is why a critical consciousness has
to accompany the use of any working hypotheses that are being
adopted.  One has to realize that these hypotheses correspond to a
particular viewpoint which will inevitably highlight certain
aspects of the reality while leaving others in the shade.  This
limitation, which derives from the nature of human science, is
ignored by those who, under the guise of hypotheses recognized as
such, have recourse to such an all-embracing conception of reality
as the thought of Karl Marx.


VIII. Subversion of the Meaning of Truth and Violence
-----------------------------------------------------

  1. This all-embracing conception thus imposes its logic and leads
the "theologies of liberation" to accept a series of positions
which are incompatible with the Christian vision of humanity.  In
fact, the ideological core borrowed from Marxism which we are
referring to exercises the function of a determining principle.  It
has this role in virtue of its being described as "scientific,"
that is to say, true of necessity.

  In this core we can distinguish several components.

  2. According to the logic of Marxist thought, the "analysis" is
inseparable from the praxis and from the conception of history to
which the praxis is linked.  The analysis is for the Marxist an
instrument of criticism, and criticism is only one stage in the
revolutionary struggle.  This struggle is that of the proletarian
class, invested with its mission in history.

  3. Consequently, for the Marxist, only those who engage in the
struggle can work out the analysis correctly.

  4. The only true consciousness, then, is the partisan
consciousness.

  It is clear that the concept of truth itself is in question here,
and it is totally subverted: There is no truth, they pretend,
except in and through the partisan praxis.

  5. For the Marxist, the praxis and the truth that comes from it
are the partisan praxis and truth because the fundamental struggle
of history is characterized by class struggle.  There follows,
then, the objective necessity to enter into the class struggle,
which is the dialectical opposite of the relationship of
exploitation, which is being condemned.  For the Marxist, the truth
is a truth of class: There is no truth but the truth in the
struggle of the revolutionary class.

  6. The fundamental law of history, which is the law of the class
struggle, implies that society is founded on violence.  To the
violence which constitutes the relationship of the domination of
the rich over the poor, there corresponds the counterviolence of
the revolution, by means of which this domination will be reversed.

  7. The class struggle is presented as an objective, necessary
law.  Upon entering this process on behalf of the oppressed, one
"makes" truth", one acts "scientifically".  Consequently, the
conception of the truth goes hand in hand with the affirmation of
necessary violence, and so, of a political amorality.  Within this
perspective, any reference to ethical requirements calling for
courageous and radical institutional and structural reforms makes
no sense.

  8. The fundamental law of class struggle has a global and
universal character.  It is reflected in all the spheres of
existence: religious, ethical, cultural and institutional.  As far
as this law is concerned, one of these spheres is autonomous.  In
each of them this law constitutes the determining element.

  9. In particular, the very nature of ethics is radically called
into question because of the borrowing of these from Marxism.  In
fact, it is the transcendent character of the distinction between
good and evil, the principle of morality, which is implicitly
denied in the perspective of the class struggle.


IX. The Theological Application of this Core
--------------------------------------------

  1. The positions here in question are often brought out
explicitly in certain of the writings of "theologians of
liberation."  In others, they follow logically from their premises. 
In addition, they are presupposed in certain liturgical practices,
as for example a "eucharist" transformed into a celebration of the
people in struggle, even though the persons who participate in
these practices may not be fully conscious of it.  We are facing,
therefore, a real system, even if some hesitate to follow the logic
to its conclusion.  As such, this system is a perversion of the
Christian message as God entrusted it to his church.  This message
in its entirety  finds itself then called into question by the
"theologies of liberation."

  2. It is not the fact of social stratification with all its
inequality and injustice, but the theory of class struggle as the
fundamental law of history which has been accepted by these
"theologies of liberation" as a principle.  The conclusion is drawn
that the class struggle thus understood divides the church herself,
and that in light of this struggle even ecclesial realities must be
judged.

  The claim is even made that it would maintain an illusion with
bad faith to propose that love in its universality can conquer what
is the primary structural law of capitalism.

  3. According to this conception, the class struggle is the
driving force of history.  History thus becomes a central notion. 
It will be affirmed that God himself makes history.  It will be
added that there is only one history, one in which the distinction
between the history of salvation and profane history is no longer
necessary.  To maintain the distinction would be to ball into
"dualism".  Affirmations such as these reflect historicist
immanentism.  Thus there is a tendency to identify the kingdom of
God and its growth with the human liberation movement and to make
history itself the subject of its own development, as a process of
the self-redemption of man by means of the class struggle.

  This identification is in opposition to the faith of the church
as it has been reaffirmed by the Second Vatican Council [23].

  4. Along these lines, some go so far as to identify God himself
with history and to define faith as "fidelity to history", which
means adhering to a political policy which is suited to the growth
of humanity, conceived of as a purely temporal messianism.

  5. As a consequence, faith, hope and charity are given a new
content: They become fidelity to history," "confidence in the
future" and "option for the poor."  This is tantamount to saying
they have been emptied of their theological reality.

  6. A radical politicization of faith's affirmations and of
theological judgements follows inevitably from this new conception. 
The question no longer has to do with simply drawing attention to
the consequences and political implications of the truths of faith,
which are respected beforehand for their transcendent value.  In
this new system every affirmation of faith or of theology is
subordinated to a political criterion which in turn depends on the
class struggle, the driving force of history.

  7. As a result, participation in the class struggle is presented
as a requirement of charity itself.  The desire to love everyone
here and now, despite of his class, and to go out to meet him with
the non-violent means of dialogue and persuasion is denounced as
counterproductive and opposed to love.

  If one holds that a person should not be the object of hate, it
is claimed nevertheless that if he belongs to the objective class
of the rich he is primarily a class enemy to be fought.  Thus the
universality of love of neighbor and brotherhood become an
eschatological principle, which will only have meaning for the "new
man" who arises out of the victorious revolution.

  8. As far as the church is concerned, this system would see her
only as a reality interior to history, herself subject to those
laws which are supposed to govern the development of history in its
immanence.  The church, the gift of God and mystery of faith, is
emptied of any specific reality by this reductionism.  At the same
time it is disputed that the participation of Christians who belong
to opposing classes at the same eucharistic table still makes any
sense.

  9. In its positive meaning the "church of the poor" signifies the
preference given to the poor, without exclusion, whatever the form
of their poverty, because they are preferred by God.  The
expression also refers to the church of our time, as communion and
institution and on the part of her members, becoming more fully
conscious of the requirement of evangelical poverty.

  10. But the "theologies of liberation", which reserve credit for
restoring to a place of honor the great texts of the prophets and
of the Gospel in defense of the poor, go on to a disastrous
confusion between the poor of the scripture and the proletariat of
Marx.  In this way they pervert the Christian meaning of the poor
and they transform the fight for the rights of the poor into a
class fight within the ideological perspective of the class
struggle.  For them, the "church of the poor" signifies the church
of the class which has become aware of the requirements of the
revolutionary struggle as a step toward liberation and which
celebrates this liberation in its liturgy.

  11. A further remark regarding the expression "church of the
people" will not be out of place here.  From the pastoral point of
view, this expression might mean the favored recipients of
evangelization to whom, because of their condition, the church
extends her pastoral love first of all.  One might also refer to
the church as people of God, that is, people of the new covenant
established in Christ [24].

  12. But the "theologies of liberation" of which we are speaking
mean by church of the people a church of the class, a church of the
oppressed people whom it is necessary to "conscientize" in the
light of the organized struggle for freedom.  For some, the people,
thus understood, even become the object of faith.

  13. Building on such a conception of the church of the people, a
critique of the very structure of the church is developed.  It is
not simply the case of fraternal correction of pastors of the
church whose behavior does not reflect the evangelical spirit of
service and is linked to oldfashioned signs of authority which
scandalize the poor.  It has to do with a challenge to the
sacramental and hierarchical structure of the church, which was
willed by the Lord himself.  There is a denunciation of members of
the hierarchy and the magisterium as objective representatives of
the ruling class which has to be opposed.  Theologically, this
position means that ministers take their origin from the people,
who therefore designate ministers of their own choice in accord
with the needs of their historic revolutionary mission.  


X. A New Hermeneutic
--------------------

  1. The partisan conception of truth, which can be seen in the
revolutionary praxis of the class, corroborates this position. 
Theologians who do not share the theses of the "theology of
liberation," the hierarchy and especially the Roman magisterium are
thus discredited in advance as belonging to the class of the
oppressors.  Their theology is a theology of class.  Arguments and
teachings thus do not have to be examined in themselves since they
are only reflections of class interests.  Thus the instruction of
others is decreed to be, in principle, false.

  2. Here is where the global and all-embracing character of the
theology of liberation appears.  As a result, it must be criticized
not just on the basis of its classist viewpoint, which it has
adopted *a priori* and which has come to function in it as a
determining principle.

  3. Because of this classist presupposition, it becomes very
difficult, not to say impossible, to engage in a real dialogue with
some "theologians of liberation" in such a way that the other
participant is listened to and his arguments are discussed with
objectivity and attention.  For these theologians start out with
the idea, more or less consciously, that the viewpoint of the
oppressed and revolutionary class, which is their own, is the
single true point of view.  Theological criteria for truth are thus
relativized and subordinated to the imperatives of the class
struggle.  In this perspective, orthodoxy, or the right rule of
faith, is substituted by the notion of orthopraxy as the criterion
of the truth.  In this connection it is important not to confuse
practical orientation, which is proper to traditional theology in
the same way that speculative orientation is, with the recognized
and privileged priority given to a certain type of praxis.  For
them, this praxis is the revolutionary praxis, which thus becomes
the supreme criterion for theological truth.  A healthy theological
method no doubt will always take the praxis of the church into
account and will find there one of its foundations, but that is
because that praxis comes from the faith and is a lived expression
of it.

  4. For the "theologians of liberation" however, the social
doctrine of the church is rejected with disdain.  It is said that
it comes from the illusion of a possible compromise, typical of the
middle class, which has no historic destiny.

  5. The new hermeneutic inherent in the "theologies of liberation"
leads to an essentially political rereading of the scriptures. 
Thus major importance is given to the exodus event inasmuch as it
is a liberation from political servitude.  Likewise, a political
reading of the Magnificat is proposed.  The mistake here is not in
bringing attention to a political dimension of the reading of
scripture, but in making of this one dimension the principal or
exclusive component.  This leads to a reductionist reading of the
Bible.

  6. Likewise, one places oneself within the perspective of a
temporal messianism, which is one of the most radical of the
expressions of secularization of the kingdom of God and of its
absorption into the immanence of human history.

  7. In giving such priority to the political dimension, one is led
to deny the radical newness of the New Testament and above all to
misunderstand the person of our Lord Jesus Christ, true God and
true man, and thus the specific character of the salvation he gave
us, that is above all liberation from sin, which is the source of
all evils.

  8. Moreover in setting aside the authorative interpretation of
the church, denounced as classist, one is at the same time
departing from tradition.  In that way one is robbed of an
essential theological criterion of interpretation and, in the
vacuum thus created, one welcomes the most radical theses of the
rationalist exegesis.  Without a critical eye, one returns to the
opposition of the "Jesus of history" vs. the "Jesus of faith."

  9. Of course the creeds of the faith are literally preserved,
especially the Chalcedonian creed, but a new meaning is given to
them which is a negation of the faith of the church.  On the one
hand, Christological doctrine of tradition is rejected in the name
of class; on the other hand, one claims to meet again the "Jesus of
history" coming from the revolutionary experience of the struggle
of the poor for their liberation.

  10. One claims to be reliving an experience similar to that of
Jesus.  The experience of the poor struggling for their liberation,
which was Jesus' experience, would thus reveal, and it alone, the
knowledge of the true God and of the kingdom.

  11. Faith in the incarnate word, dead and risen for all men, and
whom "God made Lord and Christ" [25] is denied.  In its place is
substituted a figure of Jesus who is a kind of symbol who sums up
in himself the requirements of the struggle of the oppressed.

  12. An exclusively political interpretation is thus given to the
death of Christ.  In this way its value for salvation and the whole
economy of redemption is denied.

  13. This new interpretation thus touches the whole of the
Christian mystery.

  14. In a general way this brings about what can be called an
inversion of symbols.  Thus instead of seeing, with St. Paul, a
figure of baptism in the exodus [26], some end up making of it a
symbol of the political liberation of the people.

  15. When the same hermeneutical criterion is applied to the life
and to the hierarchical constitution of the church, the
relationship between the hierarchy and the "base" becomes the
relationship of obedient domination to the law of the struggle of
the classes.  Sacramentality, which is at the root of the ecclesial
ministries and which makes of the church a spiritual reality which
cannot be reduced to a purely sociological analysis, is quite
simply ignored.

  16. This inversion of symbols is likewise verified in the area of
the sacraments.  The eucharist is no longer to be understood as the
real sacramental presence of the reconciling sacrifice and as the
gift of the body and blood of Christ.  It becomes a celebration of
the people in their struggle.  As a consequence, the unity of the
church is radically denied.  Unity, reconciliation and communion in
love are no longer seen as a gift we receive in Christ [27].  It is
the historical class of the poor who by means of their struggle
will build unity.  For them, the struggle of the classes is the way
to unity.  The eucharist thus becomes the eucharist of the class. 
At the same time they deny the triumphant force of the love of God
which has been given to us.


XI. Orientations
----------------

  1. The warning against the serious deviations of some "theologies
of liberation" must not all be taken as some kind of approval, even
indirect, of those who keep the poor in misery, who profit from
that misery, who notice it while doing nothing about it or who
remain indifferent to it.  The church, guided by the Gospel of
mercy and by the love of mankind, hears the cry for justice [28]
and intends to respond to it with all her might.

  2. Thus a great call goes out to all the church: With boldness
and courage, with farsightedness and prudence, with zeal and
strength of spirit, with a love for the poor which demands
sacrifice, pastors will consider the response to this call a matter
of the highest priority and many already do.

  3. All priests, religious and lay people who hear this call for
justice and who want to work for evangelization and the advancement
of mankind will do so in communion with their bishop and with the
church, each in accord with his or her own specific ecclesial
vocation.

  4. Aware of the ecclesial character of their vocation,
theologians will collaborate loyally and with a spirit of dialogue
with the magisterium of the church.  They will be able to recognize
in the magisterium a gift of Christ to his church [29] and will
welcome its word and its directives with filial respect.

  5. It is only when one begins with the task of evangelization
understood in its entirety that the authentic requirements of human
progress and liberation are appreciated.  This liberation has as
its indispensable pillars: the truth about Jesus the saviour, the
truth about the chruch, and the truth about man and his dignity
[30].

  It is in light of the Beatitudes, and especially the Beatitude of
the poor of heart, that the church, which wants to be the church of
the poor throughout the world, intends to come to the aid of the
noble struggle for truth and justice.  She addresses each person,
and for that reason every person.  She is the "universal church. 
The church of the incarnation.  She is not the church of one class
or another.  And she speaks in the name of truth itself.  This
truth is realistic."  It leads to a recognition "of every human
reality, every injustice, every tension and every struggle" [31].

  6. An effective defense of justice needs to be based on the truth
of mankind, created in the image of God and called to the grace of
divine sonship.  The recognition of the true relationship of human
beings to God constitutes the foundation of justice to the extent
that it rules the relationships between people.  That is why the
fight for the rights of man, which the church does not cease to
reaffirm, constitutes the authentic fight for justice.

  7. The truth of mankind requires that this battle be fought in
ways consistent with human dignity.  That is why the systematic and
deliberate recourse to blind violence, no matter from which side it
comes, must be condemned [32].  To put one's trust in violent means
in the hope of restoring more justice is to become the victim of a
fatal illusion: Violence begets violence and degrades man.  It
mocks the dignity of man in the person of the victims, and it
debases that same dignity among those who practice it.

  8. The acute need for radical reforms of th structures which
conceal poverty and which are themselves forms of violence should
not let us lose sight of the fact that the source of injustice is
in the hearts of men.  Therefore it is only by making an appeal to
the moral potential of the person and to the constant need for
interior conversion that social change will be brought about which
will truly be in the service of man [33].  For it will be in the
measure that they collaborate freely in these necessary changes
through their own initiative and in solidarity, that people,
awakened to a sense of their responsibility, will grow in humanity.

  The inversion of morality and structures is steeped in a
materialist anthropology which is incompatible with the dignity of
mankind.

  9. It is therefore an equally fatal illusion to believe that
these new structures will of themselves give birth to a "new man"
in the sense of the truth of man.  The Christian cannot forget that
it is only the Holy Spirit, who has been given to us, who is the
source of every true renewal and that God is the Lord of history.

  10. By the same token, the overthrow by means of revolutionary
violence of structures which generate violence is not *ipso facto*
the beginning of a just regime.  A major fact of our time ought to
evoke the reflection of all those who would sincerely work for the
true liberation of their brothers: Millions of our own
contemporaries legitimately yearn to recover those basic freedoms
of which they were deprived by totalitarian and atheistic regimes
which came to power by violent and revolutionary means, precisely
in the name of the liberation of the people.  This shame of our
time cannot be ignored: While claiming to bring them freedom, these
regimes keep whole nations in conditions of servitude which are
unworthy of mankind.  Those who, perhaps inadvertently, make
themselves accomplices of similar enslavements betray the very poor
they men to help.

  11. The class struggle as a road towards a classless society is
a myth which slows reform and aggravates poverty and injustice. 
Those who allow themselves to be caught up in fascination with this
myth should reflect on the bitter examples history has to offer
about where it leads.  They would then understand that we are not
talking here about abandoning an effective means of struggle on
behalf of the poor for an ideal which has no practical effects.  On
the contrary, we are talking about freeing oneself from a delusion
in order to base oneself squarely on the Gospel and its power of
realization. 

  12. One of the conditions for necessary theological correction is
giving proper value to the social teaching of the church.  This
teaching is by no means closed.  It is, on the contrary, open to
all the new questions which are so numerous today.  In this
perspective, the contribution of theologians and other thinkers in
all parts of the world to the reflection of the church is
indispensable today.

  13. Likewise the experience of those who work directly for
evangelization and for the advancement of the poor and the
oppressed is necessary for the doctrinal and pastoral reflection of
the church.  In this sense it is necessary to affirm that one
becomes more aware of certain aspects of truth by starting with
praxis, if by that one means pastoral praxis and social work which
keeps its evangelical inspiration.

  14. The teaching of the church on social issues indicates the
mainlines of ethical orientation.  But in order that it be able to
guide action directly, the church needs competent people from a
scientific and technological viewpoint, as well as in the human and
political sciences.  Pastors should be attentive to the formation
of persons of such capability who live the Gospel deeply.  Lay
persons, whose proper mission is to build society, are involved
here to the highest degree.

  15. The theses of "theologies of liberation" are widely
popularized under a simplified form in formation sessions or in
what are called "base groups" which lack the necessary catechetical
and theological preparation as well as the capacity for
discernment.  Thus these theses are accepted by generous men and
women without any critical judgement being made.

  16. That is why pastors must look after the quality and the
content of catechesis and formation, which should always present
the whole message of salvation and the imperatives of true
liberation within the framework of this whole message.

  17. In this full presentation of Christianity, it is proper to
emphasize those essential aspects which the "theologies of
liberation" especially tend to misunderstand or to eliminate,
namely: the transcendence and gratuity of liberation in Jesus
Christ, true God and true man; the sovereignty of grace; and the
true nature of the means of salvation, especially of the church and
the sacraments.  One should also keep in mind the true meaning of
ethics, in which the distinction between good and evil is not
relativized, the real meaning of sin, the necessity for conversion
and the universality of the law of fraternal love.

  One needs to be on guard against the politicization of existence,
which, misunderstanding the entire meaning of the kingdom of God
and the transcendence of the person, begins to sacralize politics
and betray the religion of the people in favor of the projects of
the revolution.

  18. The defenders of orthodoxy are sometimes accused of
passivity, indulgence or culpable complicity regarding the
intolerable situations of injustice and the political regimes which
prolong them.  Spiritual conversion, the intensity of the love of
God and neighbor, zeal for justice and peace, the gospel meaning of
the poor and of poverty, are all required of everyone and
especially of pastors and those in positions of responsibility. 
The concern for the purity of the faith demands giving the answer
of effective witness in the service of one's neighbor, the poor and
the oppressed in particular, in an integral theological fashion. 
By the witness of their dynamic and constructive power to love,
Christians will thus lay the foundations of this civilization of
love" of which the conference of Puebla spoke, following Paul VI
[34].  Moreover there are already many priests, religious and lay
people whoa re consecrated in a truly evangelical way for the
creation of a just society.


Conclusion
----------

  The words of Paul VI in his "Profession of Faith," express with
full clarity the faith of the church, from which one cannot deviate
without provoking, besides spiritual disaster, new miseries and new
types of slavery.

  "We profess our faith that the kingdom of God, begun here below
in the church of Christ, is not of this world, whose form is
passing away, and that its own growth cannot be confused with the
progress of civilization, of science, of human technology, but that
it consists in knowing ever more deeply the unfathomable riches of
Christ, to hope ever more strongly in things eternal, to respond
ever more ardently to the love of God, to spread ever more widely
grace and holiness among men.  But it is this very same love which
makes the church constantly concerned for the true temporal good of
mankind as well.  Never ceasing to recall to her children that they
have no lasting dwelling here on earth, she urges them also to
contribute, each according to his own vocation and means, to the
welfare of their earthly city, to promote justice, peace and
brotherhood among men, to lavish their assistance on their
brothers, especially on the poor and the most dispirited.  The
intense concern of the church, the bride of Christ, for the needs
of mankind, their joys and their hopes, their pains and their
struggles, is nothing other than the great desire to be present to
them in order to enlighten them with the light of Christ and join
them all to him, their only Savior.  It can never mean that the
church is conforming to the things of this world nor that she is
lessening the earnestness with which she awaits her Lord and the
eternal kingdom" [35].

  
  This instruction was adopted at an ordinary meeting of the Sacred
Congregation for the Doctrine of the Faith and was approved at an
audience granted to the undersigned cardinal prefect by His
Holiness Pope John Paul II, who ordered its publication.

  Given at Rome, at the Sacred Congregation for the Doctrine of the
Faith, August 6, 1984, the feast of the Transfiguration of our
Lord.

                              Cardinal Joseph Ratzinger
                              Prefect

                              Archbishop Alberto Bovone 
                              Secretary

-------------------------------------------------------------------
Footnotes:

[1] Cf. GAUDIUM ET SPES, 4.

[2] Cf. DEI VERBUM, 10.

[3] Cf. Gal. 5:1ff.

[4] Cf. Ex. 24.

[5] Cf. Jer. 31:31-34; Ez. 36:26ff.

[6] Cf. Zec. 3:12ff.

[7] Cf. Dt. 10:18-19.

[8] Cf. Lk. 10:25-37.

[9] Cf. 2 Cor. 8:9.

[10] Cf. Mt. 25:31-46; Acts 9:4-5; Col. 1:24.

[11] Cf. Jas. 5ff.

[12] Cf. 1 Cor. 11:17-34.

[13] Cf. Jas. 2:14-26.

[14] Cf. ACTA APOSTOLICA SEDA 71 (1979), 1144-1160.

[15] Cf. AAS 71 (1979) p. 196.

[16] Cf. EVANGELII NUNTIANDI, 25-33, AAS 68 (1976).

[17] Cf. EVANGELII NUNTIANDI, 32, AAS 68 (1976) p. 27.

[18] Cf. AAS 71 (1979) pp. 188-196.

[19] Cf. GAUDIUM ET SPES, 39; Pius XI, QUADREAGESIMO ANNO: AAS 23
(1931) p. 207.

[20] Cf. nos. 1134-1165 and nos. 1166-1205.

[21] Cf. PUEBLA DOCUMENT, IV, 2.

[22] Cf. Paul VI, Octogesima Adveniens, 34, AAS 63 (1971) pp. 424-
425.

[23] Cf. LUMEN GENTIUM, 9-17.

[24] Cf. GAUDIUM ET SPES, 39.

[25] Cf. Acts 2:36.

[26] Cf. 1 Cor. 10:1-2.

[27] Cf. Eph. 2:11-22.

[28] Cf. PUEBLA DOCUMENT, I, II, 3.3.

[29] Cf. Lk. 10:16.

[30] Cf. John Paul II, ADDRESS AT THE OPENING OF THE CONFERENCE AT
PUEBLA, AAS 71 (1979) pp. 188-196; PUEBLA DOCUMENT, II, c. II, 5.4.

[31] Cf. John Paul II, ADDRESS TO THE FAVCLA VIDIGAL AT RIO DE
JANEIRO, July 2, 1980, AAS 72 (1980), pp. 852-858.

[32] Cf. PUEBLA DOCUMENT, II, c. II, 5.4.

[33] Cf. ibid., IV, c. 3.3.1.

[34] Cf. ibid., IV, II, 2.3.

[35] Cf. Paul VI, PROFESSION OF FAITH OF THE PEOPLE OF GOD, June
30, 1968, AAS 60 (1968) pp. 443-444.

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