Solidarity with the Marginalized: The Spiritual Implications of Liberation Theology Within a Christian Context

Abstract

Christian Liberation Theology highlights a spirituality that is deeply tied to the fight for socio-political freedom. This perspective argues that spirituality, when practiced as a way of life, is essential for meaningful liberation. It represents a fresh take on Christian faith and discipleship, one that arises from the lived realities of the poor and oppressed. This approach has significantly influenced both Catholic and evangelical communities, blending spiritual and political elements into a unique theological framework. The research underscores that within this context, Liberation Theology redefines faith and spirituality as active, lived experiences that contribute to tangible social change. Spiritual people are not detached or indifferent to the struggles of others. They express their love for God by caring deeply for His creation. Just as God aligns with and supports the oppressed, spiritual individuals take a stand against injustice and those who perpetuate it. In this way, spirituality and the struggle for socio-political justice are inseparably connected to the message of Liberation Theology. The present article intends to refute the erroneous claim that Christian liberation theology is unrelated to spirituality and faith. The article highlights the intrinsic connection between spirituality and faith within this theological framework and subsequently analyzes the spiritual outcomes it produces.

1. Introduction

Liberation theology originated in Latin America in the late 1960s as a response to widespread poverty, social injustice, and political oppression. Its formal articulation is often traced to the 1968 Medellín Conference of Latin American bishops, which emphasized the Church’s role in addressing structural inequality. Influenced by Marxist analysis and rooted in Christian commitments to the poor, theologians like Gustavo Gutiérrez, particularly through his book A Theology of Liberation, argued that theology must begin with the lived experience of the oppressed and actively seek their liberation. Today, liberation theology is not a homogeneous single concept. Rather, over time, it diversified into various contextual forms to the point that it is more appropriate to speak of liberation theologies than of a single liberation theology. The two earliest versions of liberation theology include Latin American liberation theology, mainly articulated by Gustavo Gutiérrez, and Black liberation theology, developed by thinkers like James Cone notably in the U.S., which focuses on racial injustice and the Black experience. Feminist and womanist liberation theology, Minjung theology in South Korea, Dalit theology in India and Eco-liberation theology are other relatively recent kinds of liberation theology. These diverse liberation theologies reflect the particular struggle of different marginalized groups and share a common commitment to the preferential option for the poor and to reading scripture through the lens of lived struggle and resistance, while adapting their focus to particular cultural, social, and political realities. While this article acknowledges that “liberation theology” is not a monolithic entity but rather encompasses diverse liberation theologies and spiritualities that emerge in response to specific historical, cultural, and social contexts, it focusses specifically on the Latin American variant of liberation theology.

The liberation theology movement, born in mid-20th century Latin America, has profoundly influenced Christian thinking and actions (Tsauro 2021, p. 101). It is a theology that is open in its protest against trampled human dignity, in the struggle against the plunder of most of humankind, in liberating love, and in the building of a new, just, and comradely society (Gutierrez 1988). While its social and political implications have been widely explored, its spiritual dimensions often remain understudied. This article aims to fill this research gap by delving into the spiritual implications of Liberation Theology, particularly focusing on its unique understanding of religious spirituality as a liberating praxis. A central tenet of Liberation Theology is the concept of faith as a liberative act. This perspective challenges traditional notions of spirituality as a private, individualistic pursuit, emphasizing instead its collective and transformative potential. By engaging in acts of solidarity with the oppressed, believers can actively participate in God’s work of liberation. Numerous progressive scholars contend that liberation theology should not be confined to its traditional forms but should embrace a sociological perspective (Aguilar 2024, p. 167). Liberation theology is a movement that challenges systemic oppression and seeks to create a more just and equitable society through deep solidarity movements that transcend religious, racial, and gender divides (Drexler-Dreis and Justaert 2017, p. 289). Another key theme is God’s preferential option for the poor. Liberation Theology reinterprets this biblical concept as a call to prioritize the needs of the marginalized and impoverished. This theological understanding inspires believers to actively work for social justice and to challenge oppressive structures. Christ, as the embodiment of God’s liberating will to save the oppressed, plays a pivotal role in Liberation Theology. By identifying with the suffering of the marginalized, Christ models a life of compassion, solidarity, and resistance. This understanding of Christ’s mission calls believers to follow in his footsteps and to become agents of liberation.

Finally, Liberative spirituality offers a theology of world peace that is grounded in justice and solidarity. This peace is not merely the absence of conflict but the presence of justice and equality. By addressing the root causes of violence and oppression, Liberation Theology seeks to create a more just and equitable world. This article will investigate these themes, drawing on the insights of key Liberation Theologians and examining their implications for contemporary Christian spirituality. By highlighting the spiritual dimensions of Liberation Theology, this research contributes to a deeper understanding of this influential movement and its potential to inspire transformative action in the world today.

2. Religious Spirituality as a “Liberative Praxis”

Religion has been a profound and enduring force shaping human societies since antiquity. It has significantly influenced individuals and driven cultural, social, and political change. Rooted in the sacred tenets of Christianity, the liberation theology movement stands as a testament to the transformative power of religion within the modern world. Initially, the emergence of liberation theology in the 1970s emphasized religious spirituality as a praxis of liberation, a political action within the social context of oppression. However, over time, it evolved into an ideological variance now widely recognized as liberation theology (Aguilar 2024, pp. 169–70). This indicates that liberation theology did not originate from a political theory but was a praxis and a political action grounded in the participation of marginalized and oppressed communities. In other words, the liberation movement was born out of action and evolved into a political theory, rather than the other way around. Contemporary sociologist of religion, Mario Aguilar, contends that all religious narratives, regardless of their form, carry significant socio-political weight. These narratives serve as a societal voice, making every religious statement inherently political (Aguilar 2024, p. 167). This movement’s leaders argued that the Church had a responsibility to challenge the status quo and advocate for the marginalized. By citing the Gospel of Luke, they demonstrated how religious texts could be interpreted to support political activism and social change.

While the Gospel of Mark may not explicitly articulate a systematic “liberation theology” as developed in the 20th century, several key themes and passages resonate strongly with its core concerns:

1. Jesus’ Proclamation of the Kingdom of God: Mark 1:14–15 sets the stage: “Now after John was arrested, Jesus came into Galilee, proclaiming the gospel of God, and saying, ‘The time is fulfilled, and the kingdom of God is at hand; repent and believe in the gospel.’ This announcement is not just about a future spiritual realm. The “kingdom of God” in Mark often manifests as Jesus’ direct action in the present, challenging existing powers and bringing liberation to the marginalized.1

The concept of God’s reign breaking into the present has implications for social and political realities. Liberation theology emphasizes God’s active involvement in history to liberate the oppressed, and Mark’s portrayal of Jesus’ ministry aligns with this.

2. Jesus’ Ministry to the Marginalized: Throughout Mark, Jesus consistently reaches out to those on the fringes of society: the sick (Mark 1:32–34, 5:25–34), the demon-possessed (Mark 1:23–27, 5:1–20), the poor (implied in his lack of material possessions and association with common people), and those considered ritually unclean (lepers in Mark 1:40–45). His healings and exorcisms are not just miracles but acts of liberation, freeing individuals from physical and spiritual oppression. These actions demonstrate God’s power breaking down barriers and restoring dignity to those excluded by the dominant social and religious structures. This resonates with liberation theology’s focus on God’s preferential option for the poor and oppressed.

3. Challenge to Religious and Political Authority: Jesus frequently clashes with the religious authorities (scribes, Pharisees, Sadducees) who uphold a system that often burdens the people (e.g., Mark 2:23–28, 7:1–13, 12:38–40). He critiques their hypocrisy and their focus on rules over human needs. While Mark’s Gospel does not directly engage in political revolution, Jesus’ teachings about power and service challenge the hierarchical structures of his time. In Mark 10:42–45, Jesus tells his disciples, “You know that those who are considered rulers of the Gentiles lord it over them, and their great ones exercise authority over them. But it shall not be so among you. But whoever would be great among you must be your servant, and whoever would be first among you must be slave of all. For even the Son of Man came not to be served but to serve, and to give his life as a ransom for many.” This emphasis on servanthood as true leadership stands in stark contrast to worldly power dynamics.

4. The Idea of Ransom and Liberation: In Mark 10:45, Jesus states that he came “to give his life as a ransom for many.” The term “ransom” (λύτρον, lytron) in the ancient world often referred to the price paid to secure the freedom of slaves. While the primary theological interpretation of this verse focuses on liberation from sin and its consequences, liberation theologians also see in it a broader implication of liberation from various forms of bondage, including social and political oppression. Jesus’ death, in this view, is a radical act of liberation for humanity in its entirety.

In conclusion, while Mark’s Gospel does not present a fully developed political or economic analysis like later liberation theology, its narrative is deeply concerned with power, oppression, and liberation. Jesus’ proclamation of the kingdom, his ministry to the marginalized, his challenge to unjust authorities, and the concept of ransom all provide significant evidence for reading Mark through the lens of liberation. His actions and teachings demonstrate a God who actively intervenes to bring freedom and justice to those who are suffering and are oppressed.

In this way, the liberation theology movement emerged among the poor and powerless believers, giving rise to numerous grassroots Christian communities. Drawing inspiration from the Bible and the life of Jesus, they engaged in political activism, challenging oppressive regimes and achieving significant social change. By framing religious spirituality as a “praxis of liberation,” Catholic and Protestant theologians encouraged Christian resistance against oppressive regimes. They criticized the Church for its inaction and sought to develop a theology that would empower the oppressed to engage in struggle against social evils such as poverty, racism, cultural discrimination, patriarchy, and other forms of systemic injustice, specifically within the Latin American context. Liberation theology leaders referred to God and Christ as the “savior” and “liberator” of the poor and oppressed masses (Weyde 2017). They argued that religious faith and social activism were intertwined and that Christians had a moral obligation to fight for justice. By drawing on biblical themes such as the Exodus, atonement, salvation, and the kingdom of God, they justified their struggles for liberation. As the liberation theology movement expanded, prominent figures such as Gustavo Gutiérrez, Leonardo Boff and Clodovis Boff, Jon Sobrino, Juan Luis Segundo, Rubem Alves, José Míguez Bonino, and others published numerous works in the fields of methodology, Christology, ecclesiology, and new biblical interpretation, all with a focus on addressing the needs of the poor and marginalized. By reinterpreting Christian doctrine and practice, these socio-spiritual works offered a roadmap for addressing the root causes of poverty and inequality. Liberation theology successfully challenged the Catholic Church’s complicity with oppressive regimes by offering a new, more socially engaged interpretation of the Bible. By doing so, it empowered the marginalized and provided a theological foundation for their liberation struggle. Liberation theology has shown that religion can be a powerful force for social change. By challenging the notion that religion is merely a tool of oppression or the “opium of the masses” (Yılmaz 2018), this movement has demonstrated that spiritual faith and practice can be a source of inspiration and motivation for those seeking to create a more just and equitable society. This movement also emphasized that the primary purpose of religion is to serve humanity, especially the marginalized and poor. It warned against the misuse of religion for political or economic gain and called for religious leaders to be advocates for justice and equality. Liberation theologians were inspired by the belief that by working to create a more just and equitable world, they were in fact preparing the way for the Kingdom of God. The Council of Bishops of South America endorsed this perspective, asserting that religious custodians ought to prioritize the exigencies of marginalized populations. (van Teijlingen 2022, p. 443). Given what has been said, the centrality of religious spirituality in advancing liberation theology is evident; it has served as a catalyst for uniting communities in their struggle against structural injustice and violence.

As a final point, we emphasize that Liberation Theology emerged as a critical response to poverty and injustice in Latin America, drawing on theological and social analysis to advocate for the oppressed. Notably, the movement’s engagement with social critique, while often labeled as Marxist by its detractors, finds a significant, though not always explicitly acknowledged, point of reference in Karl Marx’s analysis of societal structures and the mechanisms of oppression and exploitation. Marx’s insights, irrespective of later Marxist interpretations, provided a foundational understanding of social injustice that undeniably informed the discourse within Latin American Liberation Theology.

3. Spiritual Implications of Liberation Theology

A fundamental characteristic of liberation theology within the Christian context is the grounding of spirituality in tangible social realities, which function as a catalyst for social transformation. This theology is more a grassroots movement than an academic discipline. It is directed towards the marginalized and oppressed, providing a theological framework for their liberation. While classical European theology is preoccupied with issues such as secularization, atheism, alienation from the church, and the decline of religious belief, liberation theology is primarily concerned with restoring the dignity of those who have been marginalized and oppressed, and who have been denied their basic humanity. In more concrete terms, liberation theology seeks to address the practical problem of restoring the humanity of the marginalized by working to alleviate poverty, oppression, and homelessness. This is not a theoretical exercise but a call to action. It seeks to address the concrete problems faced by millions of marginalized people and to bring about real change. The spirituality embedded within this theology is transformative and oriented towards social justice. Its focus is on addressing the real-world challenges faced by marginalized people who hold religious beliefs. In this context, the paper will delve into the spiritual implications of liberation theology within the Christian paradigm.

3.1. Faith as “Liberative Action”

Christian liberation theology redefines faith as a call to liberative practice. In this context, the term “liberative action” should not be misunderstood as an endorsement of violence or armed rebellion. Rather, it refers to a radical reorientation of values and structures toward justice, equality, and human dignity. Liberative action, as understood in liberation theology, involves transformative engagement with the world through nonviolent resistance, solidarity with the oppressed, and commitment to systemic change. It posits that faith is not merely a cognitive assent to a set of beliefs but a commitment to transforming the world. Faith, in this context, is expressed through concrete actions and a commitment to social justice. Within this theological framework, faith is not merely a personal experience or the performance of religious rites; it is a way of life characterized by a commitment to social and political action. Faith that does not translate into liberation is seen as inadequate for individual or collective salvation. A genuine love for God demands compassion for His oppressed creations, resistance against oppression, and active engagement in the struggle for justice. Liberation theology aims to explore the experiential and meaningful dimensions of faith rooted in a commitment to overthrowing injustice and creating a more equitable society. This theology is authenticated by its practical engagement in the struggles against oppression. The struggle for liberation from all forms of exploitation is the precondition for a more humane and dignified existence and the emergence of a new humanity (Dabashi 2008, p. 254). From this perspective, faith is not merely a belief but a transformative force, realized in action and leading to concrete societal changes.

3.2. God’s Preferential Option for the Poor

The 1968 Medellín Conference marked a turning point for Latin American Catholicism as bishops gathered to discuss how to apply the teachings of Vatican II to the region’s impoverished masses. A central consensus was that the Church should abandon its traditional role as an impartial observer and instead stand in solidarity with the suffering poor. By adopting the principle of ‘God’s preferential option for the poor,’ these Christians sought to re-interpret the message of Christ through the eyes of the marginalized, a concept that became central to this new theological movement. This marked a significant paradigm shift, transforming not only the content of Christian teachings but also the methods and agents of biblical interpretation, centering the voices of the marginalized. They contended that the poor, oppressed racial minorities, women, and other marginalized groups should now have the opportunity to challenge the exclusive interpretations of the privileged elite and offer their own perspectives.

Therefore, liberation theology empowers the poor to read the Bible with a renewed sense of hope, understanding that the God who liberated the Israelites remains committed to their liberation and is actively working to transform oppressive social structures. By granting special status to the poor and oppressed, liberation theology asserts that they are the most authentic interpreters of the Christian faith. This is grounded in the belief that God has a preferential option for the marginalized. They believe that all theological reflection and Christian action should originate in the experiences of the poor and marginalized. Scholars contend that liberation theology has always emphasized this connection between faith and the condition of the poor, arguing that the poor should not merely be objects of pity but active agents of historical change (Noble 2014). Central to liberation theology is the belief that God is on the side of the poor and marginalized, demanding justice for the oppressed both in this life and the next. God is seen as an active agent in history, intervening on behalf of the enslaved and the oppressed, and working to overthrow oppressive systems. Consequently, God is not politically neutral but an active participant in human affairs. According to liberation theology, the kingdom of God is not a heavenly realm but a present reality that is to be realized on earth through the liberation of the oppressed. God’s work is fundamentally about justice and liberation in this world.

3.3. Christ: Embodiment of God’s Liberating Will to Free the Oppressed

Liberation theology posits that Jesus Christ, as the son of God, is the ultimate liberator of the oppressed. His crucifixion was a radical act of solidarity with the suffering and a challenge to oppressive systems. Through Christ, God brought about a radical transformation of society, liberating the oppressed and challenging unjust power structures. Christ is not merely the incarnation of the divine Logos (Thompson 2008) and the second person of the Trinity (Neville 1969); he is also the embodiment of God’s liberating will to overthrow oppression (Lane 1979). While Western Christian traditions often focus on Jesus as the Son of God, Islamic liberation theology emphasizes his role as God’s messenger (Quran 4:171), confirmed by the Holy Spirit (Quran 2:87), and as a symbol of resistance against oppression. A significant characteristic attributed to Jesus in Islamic theology is that of a reformer and champion of justice. He is portrayed as someone who seeks to eradicate corruption and defend the oppressed. Moreover, he is presented as a symbol of selfless sacrifice, dedicated to liberating humanity from the chains of oppression (Quran 19:32). Therefore, all liberator believers who are loyal to him and who strive to liberate the people and combat oppression are participants in his divine mission and inheritors of his liberating message. Accordingly, liberation theologians perceive Jesus not as a passive moral teacher, but as a liberator, a responsible figure, and a man of action.

The aforementioned points suggest that liberation theology stands apart from previous theological systems by emphasizing the practical application of beliefs. It shapes theology not through abstract concepts but through concrete liberating actions. The central theme of this theology is fundamentally different from traditional theology. Almost all theological doctrines within this system acquire a liberating content. For this reason, some scholars view liberation theology as a novel approach to practical theology, aimed at addressing the needs of the marginalized and oppressed. (Ramírez and Beer 2020). The liberation theologian “must share in some way in the liberative process and be committed to the oppressed.” (Petrella 2017, p. 26). As a result, it is impossible to become a liberation theologian without engaging directly with the realities of those who are oppressed. This may involve anything from visiting oppressed communities to spending significant periods of time living and working with the poor.

Liberation theology’s preferential option for the poor calls for theologians and the church to stand in solidarity with the oppressed and prioritize their needs. The choice of Pentecostalism by some of the poor could suggest that their perceived “needs” and the pathways to address them differ from those often articulated by liberation theologians. It compels a deeper listening to what the poor themselves identify as their priorities and the forms of empowerment they find most meaningful.

In conclusion, the significant growth of Pentecostalism among the poor in many parts of the world necessitates a critical self-reflection within liberation theology. It requires moving beyond pre-conceived notions of what constitutes liberation and engaging in a genuine dialog with the lived experiences and spiritual choices of the poor themselves.

3.4. Theology with a Focus on Global Peace

Some scholars argue that liberation theology is not a universal theology but is rooted in the specific historical and social context of Latin America (Tombs 2002). Liberation theology, while initially focused on local struggles, has evolved to engage with global issues, including environmental degradation, terrorism, unemployment, discrimination, and economic inequality. This shift reflects a growing recognition among liberation theologians of the interconnectedness of local and global problems and the need for a more comprehensive critique of systemic injustices. The leaders of this movement later reacted strongly to the phenomena of globalization and imperialism. They argued that these two phenomena have exacerbated the situation, leading to increased poverty and inequality. The deadly consequences of this “globalized empire,” as Dabashi (2008, p. 56) contends, are not merely a theoretical concern but a pressing reality. Inspired by liberation theology, church authorities in many countries have either opposed oppressive regimes or acted as “impartial observers” in peace negotiations (Barger 2018). Liberation theology, both within Christian and Islamic paradigms, seeks to offer an alternative model of globalization, one that could be termed “globalization of peace” characterized by justice, love, humanity, and economic equality (Engineer 2008, p. 6). The concept of peace in this theological model is multifaceted, encompassing not only the cessation of hostilities but also the establishment of just and equitable social, political, and economic conditions. Moreover, peace is a sacred theme in the religious worldview, which portrays paradise as a place of ultimate tranquility and security where believers will find peace in God’s presence (Rahemtulla 2017). In contrast to peace, structural violence is a term used to describe injustices such as poverty, discrimination, and unequal access to opportunities, which are at the root of most conflicts (Fountain 1999). The primary goal of liberation theologians is to move beyond a mere focus on global peace, aiming instead for a unified, secure, and tranquil world free from egotism, selfishness, structural violence, and aggressive tendencies (Danesh 2006). This vision of a just and equitable world is rooted in their belief that true peace can only be achieved through addressing the root causes of conflict, such as poverty, inequality, and oppression. It means achieving unity, despite the vast differences and diversity among humanity. Liberation theology’s emphasis on peace will undoubtedly lead to justice, equality, and freedom.

4. Conclusions and Strategic Implications/Recommendations

Theology, in its traditional application within Christianity, centers on a singular subject of study primarily concerned with the issue of God or worship; a God who, with his unconditional attributes, is the absolute ruler of the universe, transcendent and detached from the world, outside of history and time, eternal and infinite, static and unchanging, without transformation, influence, or being affected, and non-relational and non-reactive. However, this classical image of God has not only lost its usefulness and impact in the modern era but also becomes detrimental to humanity, devastates the environment, fails to recognize the diversity of people, both healthy and disabled, male and female, black and white, and fuels discrimination and social injustices. Therefore, theologians, in response to this meta-individual need of modern man, sought to offer an efficient reading of theology. Liberation theology is one of the branches of modern theology that was initially created by Christian theologians. Accordingly, the main root of the emergence of liberation theology should be seen in the extreme approach of Christian theologians to individual faith and spirituality, relying on purely metaphysical matters and their disregard for the objective and social issues of the people. The church’s indifference to these concerns paved the way for the emergence of this theological model in response to social problems such as poverty, injustice, and other discriminatory practices by religious-political authorities. Based on the findings, the most important characteristic of Christian liberation theology is bringing faith into the public sphere and the arena of action. A faith that does not lead to liberating action, in the view of this theological model, will not bring about salvation for the individual or society. If a person’s faith does not lead to a change in the disordered social conditions and does not create a sense of social commitment, such a passive faith is worthless and invalid. Therefore, faith and spirituality from the perspective of liberation theology is a living, dynamic reality manifested in action and has objective and tangible consequences; the believer is not indifferent and uncommitted to his fellow human beings; he loves God’s creation as he loves God; he stands against the oppressors and, like God, stands by the oppressed and in solidarity with them. Furthermore, in liberation theology, God also has a kind of “political stance”; God is not neutral and impartial. He rises to defend the oppressed and downtrodden and helps them against the oppressors and tyrants. God’s most important function is “liberation” from poverty, oppression, and social discrimination, not “salvation” from sin and individual punishment. Accordingly, salvation in this theological model is not an inner and personal concern but a social matter as a collective action, that is, human beings reach true salvation when they all collectively act against injustice, oppression, and social inequality. Liberation spirituality regards the key to great social transformations as being in the hands of human beings and their collective will. This liberative reading of spirituality, in fact, led to a paradigm shift in theology, so that the attention and focus of theology has been directed towards concrete and objective socio-political issues and sought to bring about a great transformation in the collective and social life of believers.

Based on the aforementioned discussions, the following strategic implications and recommendations can be presented for theologians, educators, and policymakers of Christian communities:

• The article challenges conventional views of spirituality that prioritize personal experience. It advocates for a “spirituality as praxis,” and highlights the importance of manifesting faith through tangible actions aimed at combating social and political injustices. This transformation calls for a reassessment of established spiritual practices and their significance in meeting the needs of the marginalized.
• To break free from ignorance, poverty, oppression, injustice, and structural violence, theologians must promote an efficient reading of theology that responds to the needs of modern and contemporary man. This requires redefining faith and spirituality as a dynamic and tangible reality in the realm of action and social life, not just an abstract and metaphysical phenomenon.
• Christian communities must move beyond a limited understanding of caritas solely as charitable giving and instead embrace their role as active agents of social change. This expanded understanding of caritas, consistent with the mission of organizations such as Caritas Internationalis and similar Protestant networks, encompasses: (a) engaging in advocacy efforts on behalf of the marginalized, such as lobbying for just policies, participating in protests, and supporting community-based organizations; (b) educating community members about social and economic injustices and raising awareness about the need for social change; and (c) becoming more inclusive and welcoming to people from all backgrounds, particularly those who are marginalized due to race, ethnicity, gender, sexual orientation, or socioeconomic status.
• The article highlights the potential for interfaith collaboration in the struggle for social justice. Theologians and Christian communities should engage in interfaith dialog to identify shared values and work together to address shared concerns. Furthermore, engaging with other religious traditions can enrich theological understanding and provide new perspectives on social justice issues.
• In light of modern challenges arising from globalization, theological approaches that are prejudiced, based on dogmatism, religious exclusivism, racial, faith, and color superiority, are destructive and unproductive. Guidelines derived from the teachings of the holy religious texts in establishing world peace, solidarity, and peaceful coexistence with followers of other religions should have a fundamental and vital role. The groundwork must be laid for a Christian theology that embraces a liberating approach, fostering the broadest possible expansion of equality, justice, peace, coexistence, and tolerance with individuals of different faiths.
• Christian liberation theology also has strategic potential for education and academic training. Traditional religious education may justify poverty, discrimination, injustice, oppression, and structural violence in the name of God. Educational planners should create an esthetic image of the existence, the creation and the Creator for learners. This should be an image that does not consider the individual indifferent and not responsible towards his fellow human beings. Rather, this should be an image where one loves God’s creation as one loves God, and one stands up to defend the oppressed against injustice and oppression just as one sees God alongside the oppressed and in solidarity with them. Certainly, the result of such liberating education will be peace-seeking, philanthropy, and love for God’s servants.