A Theology of Liberation

1. Theology as Critical Reflection on Praxis: A New Way of Understanding Faith

It is rather to let ourselves be judged by the word of the Lord, to think through our faith, to strengthen our love, and to give reason for our hope from within a commitment that seeks to become more radical, total, and efficacious.

Theology's Evolving Role. Theology is not static; it evolves with the Church's historical development. While traditional tasks like theology as wisdom and rational knowledge remain essential, a new function has emerged: theology as critical reflection on praxis. This involves understanding faith through the lens of action and commitment, particularly in the struggle for liberation.

From Spirituality to Action. Historically, theology was closely linked to spiritual life, emphasizing meditation and detachment from worldly concerns. Later, it became an intellectual discipline, focusing on rational knowledge and systematization. However, the rediscovery of charity as the center of Christian life and the emphasis on human action in the world have led to a new understanding of theology as a critical reflection on Christian praxis.

Critical Reflection Defined. This approach involves a critical attitude toward society and the Church, guided by the Word of God and linked to historical praxis. It seeks to understand the meaning of transforming the world and human action in history, fostering a prophetic vision that interprets historical events and strengthens Christians' commitment to liberation.

2. Liberation: Beyond Development to Radical Transformation

Liberation in fact expresses the inescapable moment of radical change which is foreign to the ordinary use of the term development.

Critique of Developmentalism. The term "development" has been criticized for its association with reformism and modernization, often promoted by international organizations linked to powerful economic groups. This approach fails to address the root causes of underdevelopment, such as economic, social, and political dependence.

Liberation as Radical Change. Liberation, on the other hand, emphasizes the need for radical change and a break from the status quo. It involves a profound transformation of the private property system, access to power for the exploited class, and a social revolution that breaks dependence.

Humanity as Agent. Liberation encompasses a broader understanding of human existence and its historical future. It involves a radical aspiration for integral liberation from all that limits or keeps human beings from self-fulfillment, recognizing the need for both exterior and interior freedom.

3. The Problem: Reconciling Salvation and Human Liberation

What does it mean to be a Christian? What does it mean to be Church in the unknown circumstances of the future?

The Central Question. The core problem is understanding the relationship between salvation and the historical process of human liberation. This involves discerning the interrelationship among the different meanings of liberation: economic, social, and political liberation; human liberation throughout history; and liberation from sin and communion with God.

A Traditional Question with New Aspects. While the question is perennial, it takes on new urgency due to the maturity of contemporary humankind's social praxis. This includes a greater awareness of being active subjects of history, a determination to participate in the transformation of social structures, and effective political action.

The Political Dimension. The increasing radicalization of social praxis and the conflictual nature of the political sphere necessitate a reevaluation of Christian life. This involves understanding how past emphases have conditioned the historical presence of the Church and recognizing the inescapable political dimension of Christian existence.

4. The Christendom Mentality: A Historical Perspective

In the Christendom mentality, and in the point of view which prolongs it, temporal realities lack autonomy.

Lack of Autonomy. In the Christendom mentality, temporal realities are not seen as having authentic existence independent of the Church. The Church uses them for its own ends, reflecting a "Political Augustinism" where the plan for the Kingdom of God leaves no room for a profane, historical plan.

Church as Exclusive Depository. The Church is viewed as the exclusive source of salvation, justifying its powerful role in relation to the world. This power seeks to express itself politically, with participation in temporal tasks aimed at directly benefiting the Church.

Auxiliary Role of the Laity. Lay persons are seen as playing an auxiliary role in political life, assisting the Church in its evangelizing mission and safeguarding its interests. This mentality often leads to conservative political positions and a desire to restore an obsolete social order.

5. New Christendom: A Step Towards Autonomy

The task of constructing the human city would consist above all in the search for a society based upon justice, respect for the rights of others, and human fellowship.

Learning from Separation. New Christendom attempts to learn from the separation between faith and social life, using Thomistic categories to assert the autonomy of the temporal sphere. This prevents interference from the ecclesiastical hierarchy in areas considered outside their competence.

Church at the Center. While the Church is no longer seen as a power in relation to the world, it remains at the center of salvation. The goal is to create a "profane Christendom," a society inspired by Christian principles that fosters conditions favorable to the Church's activity.

Function of Lay Persons. Lay persons acquire a proper function in creating this New Christendom, acting under the inspiration of Christian principles but assuming personal responsibility for their actions. This approach represents a timid but ambiguous attempt to evaluate temporal tasks with the eyes of faith.

6. The Distinction of Planes: A Balanced Approach

Studying the signs of the times includes both dimensions.

Autonomous World. This approach emphasizes the autonomy of the world, distinct from the Church and having its own ends. The Church's mission is to evangelize and inspire the temporal order, without directly intervening in political matters.

Two Missions of the Church. The Church has two distinct missions: evangelization and the inspiration of the temporal sphere. Lay persons are responsible for building up both the Church and the world, creating a more just and human society in which people can freely respond to God's call.

Discernment and Commitment. Discerning the signs of the times is the responsibility of every Christian, especially pastors and theologians, to interpret the voices of our age in the light of the divine word. This approach seeks to strengthen the links between orthopraxis and orthodoxy, avoiding impoverishment by focusing on only one.

7. Crisis of the Distinction of Planes: New Challenges Emerge

In many and very different ways the Bible shows us that the doing of God's will is the main demand placed on believers.

Crisis in Lay Movements. Lay apostolic movements, intended to evangelize and inspire the temporal order, face a crisis as members feel compelled to take clearer and more committed political positions. This leads to conflicts with the hierarchy and questions about their place in the Church.

Growing Awareness of Alienation. There is a growing awareness of the oppressive and alienating circumstances in which many live, leading to a questioning of the Church's ties to the established order. This raises doubts about the Church's non-intervention policy and its effectiveness in defending the oppressed.

Theological Reflection Eroded. Theological reflection has eroded the distinction of planes model, with the world becoming increasingly secular and the concept of a single call to salvation gaining ground. This challenges the traditional boundaries between faith and temporal works, Church and world.

8. A New Presence: The Irruption of the Poor

The powerful and almost irresistible aspiration that persons have for liberation constitutes one of the principal signs of the times that the church has to examine and interpret in the light of the gospel.

The Major Fact. The participation of Christians in the process of liberation is an expression of a far-reaching historical event: the irruption of the poor. This new presence of those who were previously "absent" from society and the Church marks a significant shift in Latin America.

A Complex World. The world of the poor is a universe in which the socioeconomic aspect is basic but not all-inclusive. Poverty means death: lack of food and housing, inability to attend to health and education needs, exploitation of workers, unemployment, lack of respect for human dignity, and unjust limitations on personal freedom.

Racial and Cultural Dimensions. There is a growing awareness of racial problems and discrimination against Amerindian and black populations, as well as the unacceptable situation of women. These issues represent major challenges to the Christian community and theological reflection.

9. Opting for the God of Jesus: A Theocentric, Prophetic Option

In the final analysis, an option for the poor is an option for the God of the kingdom whom Jesus proclaims to us.

Preferential Option for the Poor. The preferential option for the poor is a central theme in liberation theology, emphasizing solidarity with those on the lowest rung of history. This option is not exclusive but calls attention to those who are the first with whom we should be in solidarity.

God's Predilection. The ultimate reason for commitment to the poor and oppressed is not social analysis or human compassion but the God of our faith. It is a theocentric, prophetic option rooted in the unmerited love of God and demanded by this love.

Misunderstandings and Clarifications. There have been misunderstandings of the preferential option for the poor, but it is now an essential element in the Church's understanding of its task in the present world. This new approach is pregnant with consequences and only in its beginnings.

10. The Role of Reflection: Christian Life and Reflection

Liberation theology is one manifestation of the adulthood that Latin American society, and the church as part of it, began to achieve in recent decades.

Latin American Adulthood. Liberation theology is a manifestation of the adulthood that Latin American society and the Church began to achieve in recent decades. This theological perspective is explicable only when seen in close conjunction with the life and commitments of Christian communities.

Two Phases of Theological Work. There is a distinction between two phases of theological work: Christian life and reflection in the strict sense. The way a people lives its faith and hope and puts its love to work is the most important thing in God's eyes and ought to be the most important in discourse about God.

The Locus of Reflection. The historical womb from which liberation theology has emerged is the life of the poor and the Christian communities that have arisen within the present-day Latin American Church. This experience is the setting in which liberation theology tries to read the Word of God.

11. Friends of Life: Evangelization and Liberation

The realization that life and not death has the final say about history is the source of the joy of believers, who experience thereby God's unmerited love for them.

Witness of the Risen Christ. Christians are witnesses of the risen Christ, and this testimony calls us together as the Church and is the heart of the Church's mission. The realization that life, not death, has the final say about history is the source of joy for believers.

To Liberate = To Give Life. Liberation was seen as something comprehensive, an integral reality from which nothing is excluded. There are three levels or dimensions of liberation in Christ: liberation from social situations of oppression, personal transformation, and liberation from sin.

On the Way of Poverty and Martyrdom. The Latin American Church has made its own the outlook of Pope John and pleaded that the Church should be manifested as truly poor, missionary, and paschal, courageously committed to the liberation of each person.

Last updated: February 11, 2025