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Liberation theology

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Not to be confused with Liberal Christianity or Religious liberalism.

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Liberation theology is a theological approach emphasizing the "liberation of the oppressed". It engages in socio-economic analyses, with social concern for the poor and "political liberation for oppressed peoples"[1] and addresses other forms of perceived inequality.

History

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Liberation theologies were first being discussed in the Latin American context, especially within Catholicism in the 1960s after the Second Vatican Council. There, it became the political praxis of theologians such as Frei Betto, Gustavo Gutiérrez, Leonardo Boff, and Jesuits Juan Luis Segundo and Jon Sobrino, who popularized the phrase "preferential option for the poor".[2][3]

The option for the poor is simply the idea that, as reflected in canon law, "The Christian faithful are also obliged to promote social justice and, mindful of the precept of the Lord, to assist the poor." It indicates an obligation, on the part of those who would call themselves Christian, first and foremost to care for the poor and vulnerable.[4]

Its roots can be traced to precursors like Catholic Action and the influence of the Second Vatican Council, which inspired new approaches to addressing systemic poverty and inequality in Latin America.[5][6](Büschges et al., 2021; Chávez, 2014). While its theological framework centers on interpreting the Gospel through the lens of the oppressed, liberation theology also drew from broader socialist and anti-imperialist movements.

Latin America also produced Protestant advocates of liberation theology, such as Rubem Alves,[7][8] José Míguez Bonino, and C. René Padilla, who in the 1970s called for integral mission, emphasizing evangelism and social responsibility.

The movement's theoretical foundations drew heavily from Marxist social analysis, particularly its critique of structural inequality and class oppression. While liberation theology did not adopt Marxism wholesale, its use of concepts like class struggle and the critique of global capitalism led to significant controversy within the Church. Pope John Paul II and the Vatican’s Congregation for the Doctrine of the Faith, led by Cardinal Joseph Ratzinger (later Pope Benedict XVI), criticized the movement for what they perceived as excessive politicization and alignment with communist ideologies.[9][6]

Despite this opposition, liberation theology influenced political and social movements across Latin America. It was a driving force in the rise of grassroots ecclesial communities (comunidades eclesiales de base), which mobilized marginalized populations to advocate for land reform, labor rights, and democratic governance. These communities often served as spaces for political consciousness-raising, blending religious practices with calls for systemic change. Liberation theology was particularly influential in countries like El Salvador, where figures such as Archbishop Óscar Romero became symbols of resistance against military regimes and human rights abuses.[5][6]

Theologies of liberation have also developed in other parts of the world such as black theology in the United States and South Africa, Palestinian liberation theology, Dalit theology in India, Minjung theology in South Korea, as well as liberation theology in Ireland.

In South Africa, the movement's principles resonated with Christian opposition to apartheid, providing a theological framework for resistance against racial oppression. The writings of theologians like Allan Boesak and Desmond Tutu show how liberation theology shaped anti-apartheid activism, emphasizing themes of reconciliation, justice, and the moral imperative to dismantle systemic racism.[10] Similarly, liberationist ideas influenced Islamic thought, notably through figures like Ali Shari’ati in Iran, who adapted these principles to critique Western imperialism and promote economic justice within a Shi’a framework.[11][12]

While its prominence has waned since its height in the 1970s and 1980s, liberation theology continues to influence contemporary theological and social movements. In the context of globalization, its critique of neoliberal policies and emphasis on solidarity among oppressed groups remain relevant. Pope Francis, the first Latin American pope, has drawn from liberationist ideas, particularly in his advocacy for economic justice and environmental stewardship, as seen in his encyclical Laudato Si’. This development signals a renewed engagement with the movement’s principles within the institutional Church.[5][13]

Liberation theology's legacy also includes its impact on academic discourse, where it has fostered interdisciplinary approaches to theology, sociology, and political science. Scholars have analyzed its role in decolonizing knowledge and creating counter-hegemonic narratives, particularly within the Global South. This scholarship highlights the movement’s enduring relevance in addressing systemic inequality and advocating for transformative social change.[10][9]

Despite its contributions, liberation theology has faced significant criticism. Some within the Catholic Church questioned its alignment with Marxist ideologies, particularly its use of class analysis and its perceived politicization of theology.[5][9] Others argued that its political activism blurred the boundaries between religion and politics, raising concerns about the church's role in revolutionary movements.[10] Nevertheless, it has left a lasting legacy, inspiring contemporary movements that challenge systemic injustice. Its influence extends to ongoing critiques of global capitalism,[11][13] solidarity efforts across the Global South,[10] and theological reimaginings that prioritize the voices of the oppressed.[6][12] As a movement that bridges faith and activism, liberation theology continues to serve as a powerful call to action for those seeking to reconcile spirituality with the fight for a more equitable world.[9] Today, liberation theology’s legacy endures in contemporary critiques of global capitalism and as a source of inspiration for ongoing struggles for justice.

Latin American

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Main article: Latin American liberation theology

Liberation theology developed within the Catholic Church in Latin America in the 1960s, as a reaction to the poverty and social injustice in the region, which CEPAL deemed the most unequal in the world.[14] The term was coined in 1971 by the Peruvian priest Gustavo Gutiérrez, who wrote one of the movement's defining books, A Theology of Liberation. Other exponents include Leonardo Boff of Brazil, and Jesuits Jon Sobrino of El Salvador and Juan Luis Segundo of Uruguay.[15][16]

Latin American liberation theology influenced parts of the evangelical movement and Catholic bishops in the United States.[17] Its reliance on "Marxism" led in the mid-1980s to an admonition by the Vatican's Congregation for the Doctrine of the Faith (CDF). While stating that "in itself, the expression 'theology of liberation' is a thoroughly valid term",[18] the prefect Cardinal Ratzinger rejected certain forms of Latin American liberation theology for focusing on institutionalized or systemic sin and for identifying Catholic Church hierarchy in South America as members of the same privileged class that had long been oppressing Indigenous populations from the arrival of Pizarro onward.[19]

Black

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Main article: Black theology

More or less at the same time as the initial publications of Latin American liberation theology are also found voices of Black liberation theology and feminist liberation theology.[20] Black theology refers to a theological perspective which originated in some black churches in the United States and later in other parts of the world, which contextualizes Christianity in an attempt to help those of African descent overcome oppression. It especially focuses on the injustices committed against African Americans and black South Africans during American segregation and apartheid, respectively.

Black theology seeks to liberate people of colour from multiple forms of political, social, economic, and religious subjugation and views Christian theology as a theology of liberation—"a rational study of the being of God in the world in light of the existential situation of an oppressed community, relating the forces of liberation to the essence of the Gospel, which is Jesus Christ," writes James Hal Cone, one of the original advocates of the perspective. Black theology mixes Christianity with questions of civil rights, particularly as raised by the Black Power movement and the Black Consciousness Movement.

Dalit

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Main article: Dalit theology

Dalit theology is a branch of Christian theology that emerged among the Dalit castes in the Indian subcontinent in the 1980s. It shares a number of themes with Latin American liberation theology, which arose two decades earlier, including a self-identity as a people undergoing Exodus.[21] Dalit theology sees hope in the "Nazareth Manifesto" of Luke 4,[22] where Jesus speaks of preaching "good news to the poor ... freedom for the prisoners and recovery of sight for the blind" and of releasing "the oppressed".[23]

Palestinian

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See also: Political theology in the Middle East § Palestinian liberation theology

Palestinian liberation theology is an expression of political theology and a contextual theology that represents an attempt by a number of independently working Palestinian Christian theologians from various denominations—mostly Protestant mainline churches—to articulate the gospel message in such a way as to make that liberating gospel relevant to the perceived needs of their Indigenous flocks. As a rule, this articulation involves a theological underpinning of Palestinian resistance to Israel as well as Palestinian national aspirations, and an intense valorization of Palestinian ethnic and cultural identity as guarantors of a truer grasp of the gospel by virtue of the fact that they are inhabitants of the land of Jesus and the Bible. The principal figure in Palestinian liberation theology is the Anglican cleric Naim Ateek, founder of the Sabeel Ecumenical Liberation Theology Center in Jerusalem.[24]

Northern Irish

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In Ireland, liberation theology has been associated with the ideas and praxis of the Belfast Roman Catholic priest Des Wilson.[25][26][27] Following the onset of the Northern Ireland Troubles, Wilson defended the right of communities systematically failed by the state, the churches and other institutions to create "alternative education, alternative welfare, alternative theatre, broadcasting, theological and political discussion, public inquiries and much else". More controversially, citing the example of Brazilian archbishop Hélder Câmara,[25] he argued that this right extended to "alternative police and alternative armies".[28]

During the military dictatorship in Brazil, Câmara, who called on clergy to engage in the struggle for justice without fear of identification with the revolutionary left ("When I give food to the poor, they call me a saint. When I ask why they are poor, they call me a communist"), refused to condemn armed resistance. In a famous interview with Italian journalist Oriana Fallaci, he explained that while it was not his choice ("not my road, not my way to apply the Gospels"), he would never say "to use weapons against an oppressor is immoral or anti-Christian".[29]

Wilson argued that a church, not itself pacifist (as a schoolchild he recalls being taught to revere General Franco as a soldier of Christ), needed to develop a new "theology of pacifism". Acknowledging the predicament of those who had "a duty to protect others--their families their homes", this would need to do more than satisfy the needs of "an oppressive government or of people seeking undemanding respectability".[30]

Peace movement

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The Christian peace movement has been associated with liberation theology in many ways. Participating theologians have been in all continents and countries, including countries with Christian minorities. A central theme has been peace as a way of redemption and liberation.[31]

Comparison with Conservative Christian Theology (Reformed, Catholic, Conservative Protestant)

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Liberation theology and conservative Christian theology share foundational Christian convictions, including the authority of Scripture, the call to love God and neighbor, and the pursuit of justice. However, they diverge in emphasis regarding the apex of God’s purposes, the origin and goal of the gospel, the role of suffering, and the nature of human transformation. They may differ regarding what is at the apex of the worldview versus what is near the apex, what is the root versus what is the fruit of salvation, and what is initiated by man or initialed by God.

God's Kingdom: Apex and Emphasis

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Liberation theology often places justice and liberation from systemic oppression at the center of God's purposes. It interprets "Thy Kingdom come" (Matthew 6:10) as a summons to transform unjust social structures and stand in solidarity with the poor.[32] Human ethical response and justice-making are seen as vital to God's redemptive work, and good works are often regarded as both root and fruit of faith. The gospel, in this framework, is God's historical response to human suffering and a call to liberative action. As Gustavo Gutiérrez wrote, "The gospel is not a message of resignation but a force for transformation."[33]

In contrast, conservative Christian theology sees "Thy Kingdom come" as the extension of God's sovereign rule, spiritually now and fully in eternity. The apex of God's goal is the glory of God and the love of God expressed through redemption. Transformation begins with divine initiative, as God gives a new heart and spiritual rebirth (cf. John 3:3; Ezekiel 36:26). Good works are the fruit, not the cause, of salvation. The gospel is understood as an eternal plan, conceived before time, to display God’s glory. As John Piper states, "God is most glorified in us when we are most satisfied in Him."[34]

Gospel: Origin and Purpose

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In liberation theology, the gospel is seen primarily as God's redemptive response to historical injustice. It arises in concrete contexts of human suffering, where God identifies with the poor and acts through history to bring about justice and dignity. The purpose of the gospel is thus closely tied to human liberation and the restoration of community. Leonardo Boff writes that the gospel "is not only about saving souls, but about liberating human beings in their totality: body, soul, and social relationships."[35]

In conservative theology, the gospel is eternal in origin. According to 2 Timothy 1:9, God "saved us and called us... before the beginning of time." Similarly, Ephesians 1:4–6 emphasizes God's eternal purpose to glorify His grace through redemption in Christ. The gospel is not a reaction but a preemptive plan grounded in God's sovereign will to save. Grace is from eternity past to eternity future. [36] [37] [38] [39] As theologian Michael Horton summarizes, "The gospel is not good advice, but good news—something that has already happened by God's initiative."[40]

The Role of Suffering

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Both views engage deeply with suffering, but with different emphases. In liberation theology, suffering is a theological locus in which God is encountered among the oppressed. The crucified Christ is seen as suffering in solidarity with the poor. Job 36:15, which says, "He delivers the afflicted by their affliction, and opens their ear by adversity," is read as God's redemptive presence within suffering and a call to structural change. Gutiérrez wrote, "God's revelation takes place in history, and the history of the poor is where the Word becomes flesh again."[41]

In conservative theology, suffering is often seen as God's means of refining faith and awakening spiritual sensitivity. John Piper writes that, through affliction, God speaks "in the language of pain to open our ears to the gospel."[42] Job 36:15 is interpreted as evidence that God uses adversity not to destroy but to purify and draw people closer to Himself. Reformed theologian J.I. Packer adds, "The ultimate reason why suffering exists in the universe is so that Christ might display the greatness of the glory of the grace of God."[43]

Desire for God

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Both traditions affirm the centrality of treasuring and desiring God, but they express it differently. In conservative theology, desire for God is the fruit of regeneration—a heart awakened by grace to find ultimate joy in God. This desire is the foundation of worship, obedience, and even endurance through suffering. As Piper notes, "God is most glorified in us when we are most satisfied in Him."

In liberation theology, desire for God is intimately tied to historical commitment. Treasuring God means seeking the dignity and liberation of the oppressed. Gustavo Gutiérrez observed, "The desire for God is not a turning away from history but a deep entry into it, guided by faith and love."[44] Desire for God thus manifests in solidarity, justice, and transformative love.

References

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  1. ^ Dictionary of Historical Terms (1998), 2nd ed., Chris Cook, ed., p. 203.
  2. ^ Chaves, João (2015). "Latin American Liberation Theology: The Creation, Development, Contemporary Situation of an On-Going Movement". In Hunt, Stephen J. (ed.). Handbook of Global Contemporary Christianity: Themes and Developments in Culture, Politics, and Society. Brill. pp. 113–128. ISBN 978-90-04-26538-7.
  3. ^ Løland, Ole Jakob (July 2021). Usarski, Frank (ed.). "The Solved Conflict: Pope Francis and Liberation Theology" (PDF). International Journal of Latin American Religions. 5 (2). Berlin: Springer Nature: 287–314. doi:10.1007/s41603-021-00137-3. eISSN 2509-9965. ISSN 2509-9957. Archived (PDF) from the original on September 9, 2021. Retrieved July 31, 2021.
  4. ^ Dault, Kira (January 22, 2015). "What Is the Preferential Option for the Poor?". U.S. Catholic. 80: 46. Archived from the original on July 10, 2020.
  5. ^ a b c d Büschges, Christian, Andrea Müller, and Noah Oehri, eds. Liberation Theology and the Others: Contextualizing Catholic Activism in 20th Century Latin America. Lanham: Lexington Books, 2021.
  6. ^ a b c d Chávez, Joaquín M. “Catholic Action, the Second Vatican Council, and the Emergence of the New Left in El Salvador (1950-1975).” The Americas 70, no. 3 (2014): 459–87. http://www.jstor.org/stable/43189194.
  7. ^ Alves, Rubem A. (1988). Towards a Theology of Liberation. Princeton Theological Seminary. Archived from the original on June 14, 2022. Retrieved May 4, 2021.
  8. ^ "Rubem Alves – Liberation Theology Pioneer". Critical Therapy Center. New York, NY. July 21, 2014. Archived from the original on January 13, 2015. Retrieved May 21, 2020.
  9. ^ a b c d Rowland, Christopher, ed. The Cambridge Companion to Liberation Theology. 2nd ed. Cambridge: Cambridge University Press, 2007.
  10. ^ a b c d Mor, Jessica Stites. “Liberation Theology and Apartheid.” In South-South Solidarity and the Latin American Left, 131–66. University of Wisconsin Press, 2022. https://doi.org/10.2307/j.ctv264f9mb.10.
  11. ^ a b Altinors, Gorkem. “‘Property Belongs to Allah, Capital, Get Out!’ Turkey’s Anti-Capitalist Muslims and the Concept of Alternatives to Capitalism.” In Postcapitalist Futures: Political Economy Beyond Crisis and Hope, edited by Adam Fishwick and Nicholas Kiersey, 108–25. Pluto Press, 2021. https://doi.org/10.2307/j.ctv1n9dkkw.8.
  12. ^ a b Arif Pribadi, Dian Topan. “Religious Socialism: The Cross-Pollination of Islamic Spirituality and Western Socialism in ‘Liberation Theology’ of Dr. Ali Shari’ati’s Thought.” Al-Risalah 14, no. 1 (2023): 194–225.
  13. ^ a b Linden, Marcel van der, ed. The Cambridge History of Socialism. Cambridge: Cambridge University Press, 2022.
  14. ^ Protección social inclusiva en América Latina : una mirada integral, un enfoque de derechos (in Spanish). CEPAL. March 1, 2011. ISBN 978-921054555-6. Archived from the original on January 9, 2021. Retrieved November 11, 2020.
  15. ^ Richard P. McBrien, Catholicism (Harper Collins, 1994), chapter IV.
  16. ^ Gustavo Gutierrez, A Theology of Liberation, 1st (Spanish) ed. Lima, Peru, 1971; 1st English ed. Orbis Books (Maryknoll, New York), 1973.
  17. ^ Travis Kitchens (June 21, 2010). "Chomsky on Religion". Archived from the original on December 11, 2021. Retrieved October 17, 2017 – via YouTube.
  18. ^ "Instruction on certain aspects of the "Theology of Liberation"". Vatican. Archived from the original on June 27, 2020. Retrieved July 10, 2020.
  19. ^ Wojda, Paul J., "Liberation theology," in R.P. McBrien, ed., The Catholic Encyclopedia (Harper Collins, 1995).
  20. ^ Vuola, Elina (2005). "Liberation Theology". New Dictionary of the History of Ideas. Archived from the original on September 9, 2016. Retrieved January 15, 2015.
  21. ^ Rao, Anand (2004). Soteriologies of India and their role in the perception of disability : a comparative transdisciplinary overview with reference to Hinduism and Christianity in India. Berlin-Hamburg-Münster: LIT Verlag. p. 232. ISBN 3-8258-7205-X. OCLC 54973643. Archived from the original on June 14, 2022. Retrieved May 25, 2021.
  22. ^ Luke 4
  23. ^ Schouten, Jan Peter (2008). Jesus as guru : the image of Christ among Hindus and Christians in India. Amsterdam: Rodopi. p. 247. ISBN 978-1-4356-9523-8. OCLC 302001445. Archived from the original on June 14, 2022. Retrieved May 25, 2021.
  24. ^ Ateek, Naim (1989). Radford Reuther, Rosemary (ed.). Justice, and Only Justice: A Palestinian Theology of Liberation (3 ed.). The University of Michigan: Orbis. ISBN 9780883445402. Archived from the original on June 14, 2022. Retrieved April 10, 2021.
  25. ^ a b Garland, Sidney (1986). "Liberation Theology and the Ulster Question" (PDF). Journal of the Irish Christian Study Centre. 3: (40–54), 44.
  26. ^ McVeigh, Joe (2020). Des Wilson: A Voice for the Poor & Oppressed. Belfast: An Ceathrú Póilí.
  27. ^ "Fr Des Wilson obituary: Priest who fought oppression and injustice in North". The Irish Times. December 7, 2019. Retrieved August 17, 2023.
  28. ^ Wilson, Des (2005). The Way I see it: an Autobiography by Fr Des Wilson. Belfast: Beyond the Pale Publications. p. 128. ISBN 1900960281.
  29. ^ "Entrevistas históricas: Oriana Fallaci entrevista dom Helder Câmara". Socialista Morena (in Brazilian Portuguese). March 31, 2013. Retrieved August 18, 2023.
  30. ^ Wilson (2005), pp. 133-136
  31. ^ Hans Ehrenberg, Franz Rosenzweig and Eugen Rosenstock-Huessy (Sons for Peace), "Ways of Peace, Lights of Peace", Vol 1 & 2, (Rome: Vatican Press, 1910, New York: Bible Society, 1910).
  32. ^ Gutiérrez, Gustavo. *A Theology of Liberation.* Orbis Books, 1973.
  33. ^ Gutiérrez, Gustavo. *The Power of the Poor in History.* Orbis Books, 1983.
  34. ^ Piper, John. *Desiring God.* Multnomah, 1986.
  35. ^ Boff, Leonardo. *Jesus Christ Liberator.* Orbis Books, 1978.
  36. ^ Goodwin, Thomas. *The Heart of Christ in Heaven Towards Sinners on Earth.* Banner of Truth, 1991 (orig. 1651).
  37. ^ Owen, John. *The Death of Death in the Death of Christ.* Banner of Truth, 1959 (orig. 1647).
  38. ^ Charnock, Stephen. *The Existence and Attributes of God.* Baker Book House, 1996 (orig. 1682).
  39. ^ Burroughs, Jeremiah. *The Rare Jewel of Christian Contentment.* Banner of Truth, 1981 (orig. 1648).
  40. ^ Horton, Michael. *Christless Christianity.* Baker Books, 2008.
  41. ^ Gutiérrez, Gustavo. *We Drink from Our Own Wells.* Orbis Books, 1984.
  42. ^ Piper, John. "Don’t Waste Your Cancer." Desiring God, 2006.
  43. ^ Packer, J.I. *Knowing God.* InterVarsity Press, 1973.
  44. ^ Gutiérrez, Gustavo. *We Drink from Our Own Wells.* Orbis Books, 1984.

See also

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References

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Further reading

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