Liberation Theology: Its Origins And Early Development Eddy Muskus The Theology of Liberation emerged from the subcontinent of Latin America and from Roman Catholic thinkers. This theology seeks to reflect the problems of millions of people in Latin America, namely, dependency, poverty and injustice. Its advocates aim to eradicate injustice and establish a society which is fair and just: in other words to establish the Kingdom of God. From the perspective of liberation theologians, the failure of the Church in this respect has been abysmal. Consequently, the choice the Church is making today in opting for the needy and oppressed is a momentous rediscovery. Over five centuries the Roman Catholic Church has sided with those in positions of authority and wealth thus blessing the status quo and thereby impoverishing and enslaving the Latin American peoples.
Definition Gustavo Gutierrez, the Peruvian Roman Catholic priest and theologian, defines Liberation Theology as a theological reflection based on the Gospel and the experiences of men and women committed to the process of liberation in this oppressed and exploited sub-continent of Latin America. It is a theological reflection born of shared experience in the effort to abolish the present unjust situation and to build a different society, freer and more human. 1 The definition is clear: Liberation Theology advocates a rereading of the gospel. The Boff brothers write: Every true theology springs from a spirituality - that is, from a true meeting with God in history. Liberation Theology was born when faith confronted the injustice done to the poor. By 'poor' we do not really mean the poor individual who knocks on the door asking for alms. We mean a collective poor. The 'popular classes'; the poor are also the workers exploited by the capitali~t system; the under-employed, those pushed aside by the production process. In brief, the Theology of Liberation is 'a critical reflection on Christian praxis in the light of the Word' 3; this has become a formula for Liberationists. Theology is then a reassessment of the actions of the Church in her pastoral role. Leading Peruvian Evangelical, Samuel Escobar, confirms that Liberationists are not just adding to the traditional way of theologizing but instead they are doing away with it and bringing in an altogether new methodology: The new contribution of Liberation Theology would be that she functions as 'critical reflection on praxis'. The contemporary Christian has adopted a certain form'bf action in response to the social and political demands unique to Latin America; this is his praxis. Only after the action, and then reflecting critically
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