Roman Catholic Theology: Liberation Theology

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Liberation theology was considered both a radical and political movement in Roman Catholic Theology. It proposes the fight of poverty and goes in depth into the relationship of Christian theology and political activism. It interpreted Jesus’ teachings in relation to liberation through economic, political and social conditions. Liberation Theology spoke on how the Christian church should act in order to bring social change as well as support itself with the working group. It also explains how the church should be a movement for people who were denied their rights which resulted in poverty and being stripped of human beings. Liberation theology also caused up rise in which many important people involved in Christianity did not approve of it.
The biggest organization who played a role in the creation of liberation theology was the Latin American Episcopal Council which was made up of Roman Catholic bishops in Latin America. In 1968, CELAM created the Medellin Conference in Columbia were they officially announced their support of Liberation theology. They disputed how to apply the Vatican II teachings in Latin America, which was strongly influenced by liberation theology. Shortly after, the Medellin document caused liberation theology to develop rapidly in the Latin American Catholic Church, even though it was scowled upon by the Vatican, in which Pope Paul VI tried to slow the movement. With liberation theology gaining rapid support in South America, CELAM hosted the Puebla Conference in Mexico in 1979. During the conference the orthodox bishops were given a change to regain control of the radical elements, but failed. Many liberation theologians were banned from attending to Puebla Conference for many felt they would obstruct effo...

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...viewed as a new social order where equality is given to everyone rather than in terms of life after death. In liberation theology, salvation is not seen as denying eternal life, but simply a way to emphasize that the eternal and temporal life intersects.” The objective is to gain access to eternity. Finally, the fourth characteristic of liberation theology is the knowledge of god. Liberationists argue that God appears to favor the capitalistic social structure and that he is detached from the interaction of humanity. Because of this, many think of God as being unreceptive toward cruelty and exploitation. However liberation theologians have tried to explain to fellow citizens that God is not emotionless, but simply dynamically involved on behalf of the poor. As a result to God standing against coercion and exploitation, those who follow him must be against it also.

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