| 1981 |
1981 ? |
Boff publishes 'Igreja: Carisma e Poder' — Franciscan theologian Leonardo Boff published 'Igreja: Carisma e Poder — Ensaios de eclesiologia militante' (Editora Vozes), whose critique of the Church's institutional power structure prompted the CDF investigation that led to the 1984 colloquy and the 1985 Notification; it appeared in English as 'Church: Charism and Power' (Crossroad, 1985).[2] [1] |
| 1984 |
1984-09-07 |
Boff's colloquy with the CDF over 'Church: Charism and Power' — Leonardo Boff was summoned to a colloquy at the Congregation for the Doctrine of the Faith, meeting for about two hours with its prefect, Cardinal Joseph Ratzinger, over his 1981 book 'Church: Charism and Power'. Brazilian cardinals Aloísio Lorscheider and Paulo Evaristo Arns attended in support; a Notification and a period of imposed silence followed in 1985.[4] [2] |
| 1985 |
1985-03-11 |
Notification on Leonardo Boff — The CDF issues a Notification on Boff's 'Church: Charism and Power'; Boff is subsequently subjected to a period of imposed silence, lifted in 1986.[2] [1] |
| 1986 |
1986 ? |
Boff brothers publish the liberation-theology primer — Clodovis and Leonardo Boff co-published 'Como fazer teologia da libertação' (Vozes), a widely translated methodological primer built on the see–judge–act method; it appeared in English as 'Introducing Liberation Theology' (Orbis, 1987). Clodovis would later, in 2007, publish a sharp epistemological self-critique of the movement.[5] |
| 1992 |
1992-06-28 |
Leonardo Boff leaves the priesthood and the Franciscans — In a letter dated 28 June 1992, Boff announced he was leaving priestly ministry and the Franciscan Order after renewed conflict with Vatican doctrinal authorities, writing that he was 'leaving the priestly ministry but not the church'.[6] [7] |
| 2008 |
2008-07 |
Leonardo Boff's public reply to his brother — Leonardo Boff answers in REB, calling his brother's text a cause of 'perplexity and disturbance', warning it would be used to finish off liberation theology, and holding that 'to encounter the poor is to encounter Christ'. The exchange is the well-documented fraternal dispute over the current's method; both positions are attributed to their authors.[8] [9] |