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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".
Latin American liberation theology (Spanish: Teología de la liberación, Portuguese: Teologia da libertação) is a synthesis of Christian theology and Marxian socio-economic analyses, that emphasizes "social concern for the poor and political liberation for oppressed peoples". [1]
Gustavo Gutiérrez-Merino Díaz OP (8 June 1928 – 22 October 2024) was a Peruvian philosopher, Catholic theologian, and Dominican priest who was one of the founders of liberation theology in Latin America. [1] [2] His 1971 book A Theology of Liberation is considered pivotal to the formation of liberation theology.
The Pact of the Catacombs is an agreement signed by 42 [1] bishops of the Catholic Church at a meeting following Mass in the Catacombs of Domitilla near Rome on the evening of 16 November 1965, three weeks before the close of the Second Vatican Council. They pledged to live like the poorest of their parishioners and adopt a lifestyle free of ...
In the 1960s, growing social awareness and politicization in the Latin American Church gave birth to liberation theology which openly supported anti-imperialist movements. The Peruvian priest, Gustavo Gutiérrez , became its primary proponent [ 64 ] and, in 1979, the bishops' conference in Mexico officially declared the Latin American Church's ...
The Medellin Conference in 1968 opened the way for the development of liberation theology, and endorsed the formation of base communities under lay leaders approved by the pastor. As base communities greatly multiplied, critics would complain of Marxist ideology and propensity toward violent confrontation.
Una storia mai scritta ("The Second Vatican Council – An Unwritten Story"), in which, without entering into the merits of the theological discussion, he argues on a historical level the impossibility of separating the Second Vatican Council from the post-conciliar abuses, isolating the latter as a pathology that developed in a healthy body. [9]
In 1976, the ITC issued a report on liberation theology, titled "Human Development and Christian Salvation". [24] It warned that Marxist-Leninist analysis because it rests on dubious assumptions and privileges action over the understanding that is the foremost aim of theological inquiry. [ 25 ]