Christians, Politics, and Violent Revolution by J. Davies, amd: History and the Theology of Liberation by E. Dussel, and: Freedom Made Flesh by I. Ellacuría (review)

610 BOOK REVIEWS sociologists, anthropologists, literary critics, economists, and "people of good will " in general will be able to think together about the need for a national vision and purpose which is so evident from this book. Rdigious Studies. Center Archdiocese of Seattle GEORGE s. WEIGEL, JR. Christians, Politics, and Violent Revolution. By J. DAVIES. Maryknoll, New York: Orbis Books, 1976. Pp. ~16. $4.95. History and the Theology of Liberation. By E. DussEL, translated by J. Drury. Maryknoll, New York: Orbis Books, 1976. Pp. xvi and 189. $8.95; pbk. $4.95. Freedom Made Flesh. By I. ELLACURIA, translated by J. Drury. Maryknoll, New York: Orbis Books, 1976. Pp. ix and ~46. $8.95; pbk. $4.95. Orbis offers us three excellent new publications in an area that is of very much concern to the modern Christian. One might expect that the common theme would logically be that of the theology of liberation, but a closer analysis of the three shows that they are better treated under the common problem of violence. This theme of violence is one of the major bases in each work. A basic attitude is established in each work in regard to violence , and, in fact, Davies and Ellacuria devote the major sections of their books to it. The question for our authors is: How does the contemporary Christian confront violence? Is it an option? Can it be a legitimate means in the expansion of the Kingdom? All these questions are faced in these three works. The answers that are presented in the books are interesting since they are presented from different perspectives. Davies is an English theologian who carefully examines the problem in the light of traditional theology and modern history. Ellacuria is a Spanish Jesuit who has labored most of his life in Central America and combines his own pastoral reflection with the theological analysis of Rabner. Dussel is a native Latin American who writes out of a very strongly European education. Of the three Davies seems to offer the most interesting and complete work. He is very careful not to generalize and does not make sweeping statements. One senses the calm, logical carefulness that characterizes much of modern British philosophy and theology. Dussel, on the other hand, tries to synthesize history, economics, and theology. Dussel is less careful than Davies and has the tendency to make too general statements. An example of his thought is the following: " The hippy movement is a rebellious movement BOOK REVIEWS 611 within the affiuent society. Our rebelliousness is quite different, and is much more meaningful " (p. 80) . That statement is too subjective and needs a more careful explanation. Ellacuria seems to go over the road of much of modern thought on Jesus and politics in the first two sections and really doesn't add too much new analysis. In part three, the author comes alive with a section on Violence and the Cross that is very provocative. His analysis of violence and aggressiveness adds a further dimension to much of the modern debate on violence. Violence, although not new to mankind, is new to the realm of modern theology. It seems basically to undermine many modern values that were until recently untouchable. The traditional nonviolent approach of Gandhi is seemingly being replaced by modern reactions that are definitely violent, such as those of Guevara and Torres. What will be the option for the contemporary Christian? Dussel offers some very positive steps which would serve as a basis for the whole discussion. He argues that rootlessness as the common denominator of much modern alienation is the principal cause of violence: that is, oppressed peoples lack roots and therefore traditions . More and more people today in the areas that we call the Third World are seeing that this lack of roots on their part is leading to a state of alienation and that this in turn allows for all types of institutional violence. Violence has been caused by this lack of roots (pp. 28-29) . Modern mankind is determined to be responsible for its own future and for its own identity. Theology must imperatively, as Davies suggests (p. 4), reflect on this situation. Ellacuria goes a step further...