2. Liberation Theology Spreads, Part 1

• Emilio Castro, General Secretary of the World Council of Churches, after a meeting with Pope John II said, “God works through the Marxist Revolution in order to bring all men together.”
• Dr. E. Stanley Jones, missionary/author, said, “God reached out and put his hand on the Russian Communists to produce a just order and to show a reluctant church what it has missed ....”
• Dr. Otis Gatewood, minister/ missionary/college president said, “The communists themselves are in some ways advocates of Christianity… They are in many respects, practicing Christians… They deny God, yet they confess him, not only in action, but also in word.”
• Millions of others, including ministers, missionaries, professors and ordinary believers who would not go as far as these men went, have nevertheless accepted the same liberation theology, which is still religious Marxism. By the time the Soviet Union fell, these liberationists had this Marxist philosophy well established in their governments, universities and churches; and they went right on doing their Marxist thing, supposing that God is now working through them “to bring all men together.” If you have not followed the liberation theology movement, you will be shocked to learn how widespread and seductive it is. We see this every day on TV, and it is the major problem in our government. Socialism, whether secular or religious, destroys democracy.

Latin America

Liberation Theology began in Latin America, and in 1968 it was called, “The preferred option for the poor.” After that date, it dominated Latin America and from there spread around the world. This essay lists some of the people and organizations that worked in the Marxists cause and the result of their efforts.

The World Council of Churches

In 1972, the World Council of Churches (WCC) adopted a well-developed system of liberation theology. This Marxist inspired organization sent vast sums of money to North Vietnam, the communist backed South West Africa People’s Organization (SWAPO), and South African communist front organizations, such as the African National Congress (ANC). The WCC is responsible for the overthrow of a number of sovereign nations and aiding the communists in their occupation of them. They supported thousands of both Cuban and U.S.S.R. troops in Angola against the sovereign state of Namibia during its formation.
The WCC believes in the broadest kind of pluralism. As far back as 1968 the WCC pledged “full fellowship with those of all races, classes, ages, religions, and political convictions, “in the place where they live.” They never had any qualms about supporting the communists. “The place where they live,” is a clear description of contextual theology, which, like a chameleon, changes its color to suit its environment.
We should familiarize ourselves with the World Council of Churches, its origin, its source of funding and its activities. The National Federation for Social Action flowed into the Federal Council of Churches in 1908. Rev. Harry F. Ward, founder of the American Civil Liberties Union (ACLU) and a professor at Union Theological Seminary, who had been identified under oath as a communist party member, was the Federation’s most prominent leader. The Federal Council of Churches evolved into the WCC on August 22, 1948. Eugene Carson Blake, a United Presbyterian minister, was the founder of the WCC and Executive Secretary from 1966-1972.
Blake was a Lenin Peace Prize recipient because of his friendship with the communists. And he promoted liberation theology when it came along. By 1960, the staff director of the House Committee on Un-American Activities, Richard Arns, testified that the committee had found over one hundred persons in leadership capacity in the WCC who were either communists or had records of service to the communists. The WCC receives millions of dollars from churches and individuals who contributions to the National Council of Churches (NCC). Most of these people don’t know it, but much of their contribution to the NCC goes to the WCC for the support of Marxist socialism and revolutions, which create much of the poverty they are attempting to alleviate. These generous people are told that their money is going to the poor, but they are not told that the Marxists they are assisting often cause the poverty by their revolutions. In this way Marx has won the hearts and the support of many churches, whose politics and economics are Marxist socialism and whose religion is Marxist liberation theology.

South Africa

I must establish three facts: First, my chief concern is with liberation theology. Second, I oppose LT in favor of biblical theology and freedom. Third, my readers must understand that communism has deceived many Christians and enlisted them in the cause of universal socialism. This is first and foremost a study of the deceived and their deception. If this seems political, it is not my doing; I am only pointing out that both Marxism and liberation theology are economic/ political philosophies.

Archbishop Desmond Tutu, former General Secretary of South African Council of Churches, confirmed his solidarity with the Soviets by saying, “I am a revolutionary. If Russia were to come to South Africa today, then most of the blacks would welcome them as saviors.” He also said, “I find capitalism quite horrendous and unacceptable, I am a socialist.” And in anger he said, “To hell with the West!”
Tensions ran high in South Africa in those days; both black and white people said many things they would not have said under better circumstances. South Africa was having the same struggle as Latin America during this period—a conflict between the forces of socialism and democracy. And just as liberationists and Marxists worked together in Latin America, they also worked together in South Africa.
Harvey Cox of Harvard University Divinity School was a close friend of Bishop Tutu. Harvard welcomed Tutu, and in 1989 elected him to their board of directors.

Alan Boesak, a Reformed pastor, had a “come-as-you-are” church. He invited as members, “All who fight for justice,” with no other requirement. He said, “Jews, atheists, or nothing at all,” could be members, since all he wanted were revolutionaries. While visiting the U.S. during the summer of 1989, he called on the President—I presume to solicit funds—while at the same time condemning the U.S. for its “moral hypocrisy.” Boesak was later excommunicated from the Reformed Church for immorality.

Nelson Mandela was not imprisoned for his religion but for his violence as a Marxist revolutionary. In prison he changed his behavior but not his faith in the communist cause. His administration as president was a time of healing and reconciliation, but it was also the time during which the African National Congress (ANC), who had put him in power and elected Thabo Mbeki, an overt Marxist who had been exiled as a communist, to be his successor. Mandela supported Mbeke.

Winnie Mandela was a militant Marxist, who, in her typical rage, said, “Together, hand in hand with our boxes of matches, we will liberate this country.” She had reference to lynching by “necklacing," i. e., tying an opponent’s hands behind him, tying a gasoline-soaked tire around his body (“necklacing”), and igniting it. A victim burns to death this way, while others laugh and dance and stones him as he writhe in anguish in the flames. This was a mob-imposed penalty for supporting their apartheid government. (Type “Necklacing South Africa” and “Necklacing Haiti” in Google searches and see pictures, even videos, of lynching by necklacing. But I warn you, it is a horrible sight.

Thabo Mbeke, South Africa’s communist president following Mandela, appointed many of his Marxist comrades from the ANC to important positions in the South African government. Apartheid was eventually defeated, but Communism remained strong. And South Africa, which was once a strong Christian nation, is now in disarray as the murder capital of Africa.
I became deeply involved in a study of this, going back before Nelson Mandela was released from prison. I received periodic mailings of newspapers from South Africa, read books, magazines, and viewed videos my friends sent me. It was at this time also that I began to see how L T, which had begun in Latin America and had spread to South Africa and the U.S., had changed the churches into political action groups. Faithful Christians still preached the blood of redemption and salvation, but many missionaries condoned the revolution and violence, or at least looked the other way, as it was being perpetrated. Their mission was not to redeem souls from sin but to redeem the people from poverty and oppression. The missionaries and the Marxists worked together in this effort, while their liberal churches in the U. S. supported them.
These churches flooded these congregations with deceptive information. I know this to be true because I received much of the material that was sent out from my Mission Offices when I was affiliated with a liberal church. Liberationists hold the same philosophy as the Marxist, while at the same time placing the people in bondage to a false theology “Promising them freedom while they themselves are slaves of corruption” (2 Peter 2:19). Concluded in part two