From its beginnings, liberation theology has provoked a wide and diverse range of responses from a multitude of critics-theological, methodological, political, ecclesiastical. Liberation Theology and Its Critics is a comprehensive and systematic explication of these diverse criticisms, as well as a reasoned and rigorous defense of liberation theology. McGovern states his aim thus: to understand better the world of Latin America and the culture and conditions which prompt a liberation theology, while at the same time giving expression to some of the misgivings that many US Americans experience when reading about liberation theology. Liberation Theology and Its Critics begins by discussing the place of theology itself in liberation theology. The book offers an historical overview, shows us what liberation theologians see as most distinctive in their work, addresses the biblical interpretations and major areas of theology stressed by liberation theologians, and discusses other theologians' critiques. Next, McGovern explicates the use of social and political analysis in liberation theology, which has been one of the areas of particular controversy. He focuses on such issues as dependency theory, Marxism, class struggle, socialism, and the Nicaraguan revolution, addressing throughout the concerns raised by a range of critics, from the Vatican to Michael Novak. Finally, McGovern explores the role of the church and how liberation theology is lived out in practice. He examines base communities, ecclesiology, current political trends in Latin America, the varying status of liberation theology as well as its most recent developments. McGovern demonstrates that liberation theology encompasses a wide spectrum of theologians with different styles and emphases. It requires careful study, non-polemical debate, and an honest effort to present the views of both liberation theologians and their critics fairly. McGovern's book will be the benchmark against which subsequent work is measured.

The Future of Liberation Theology envisions a radical new direction for Latin American liberation theology. One of a new generation of Latin American theologians, Ivan Petrella shows that despite the current dominance of 'end of history' ideology, liberation theologians need not abandon their belief that the theological rereading of Christianity must be linked to the development of 'historical projects' - models of political and economic organization that would replace an unjust status quo. In the absence of historical projects, liberation theology currently finds itself unable to move beyond merely talking about liberation toward actually enacting it in society. Providing a bold new interpretation of the current state and potential future of liberation theology, Ivan Petrella brings together original research on the movement, with developments in political theory, critical legal theory and political economy to reconstruct liberation theology's understanding of theology, democracy and capitalism. The result is the recovery of historical projects, thus allowing liberation theologians to once again place the reality of liberation, and not just the promise, at the forefront of their task.

Seminar paper from the year 2008 in the subject Theology - Miscellaneous, grade: 1,0, Graduate School of Philosophy and Theology St. Georgen in Frankfurt am Main, course: Hauptseminar: Theologische Gesellschaftskritik - heute noch möglich?, language: English, abstract: Liberation has manifold meanings. Marxists emphasise on economic and political aspects of freedom. Christianity tries to bring the role of culture and religions in the process of liberation. Traditional theologians insist on the need of personal conversion, besides liberation from oppressive socio-economic and political structures. And Dalit, Tribal and women theologians have added a socio-cultural dimension to liberation. Liberation has become an everyday topic of Indian masses. Liberation is a common concern. However, in all the varied and complex situations of India, Latin American theology can neither define our experience nor offer solutions. But it has definitely given a hermeneutical key, an important starting point of the experience of the marginalized. Thus, Indian liberation theologies like Dalit liberation theology, Feminists' theology, tribal theologies, etc., are inspirations from Latin American liberation theology. But there are quite substantial points of differences according to the foci and features. In the following I shall deal with three specific requisites for any Indian liberation theology.

Here is a definitive introduction to liberation theology through the life and work of its most significant proponent, Gustavo Gutierrez. Robert McAfee Brown draws extensively on Gutierrez's own writings (some never published in English) and on personal conversations with him. Brown clearly and compellingly presents the basics of liberation theology and the differences between North American and Latin American theologies. The form of Gustavo Gutierrez is that of a drama. Brown's initial "program notes" introduce and situate the "author," the "actors," the "critics." He sets the stage with a history of church and state in Latin America and introduces its definitive figures, themes, and milestones. A collective biography of Gutierrez's spiritual predecessors is followed by a biography of Gutierrez himself, which takes critical account of his works. Then we are ready, dramatically and theologically, to move to the first act: that of commitment to the poor. The second act, in two scenes, explores first liberation theology's method of critical reflection on praxis and also its content: nothing less than the Word of God. Brown delves next into the controversies and criticisms Gutierrez faces, especially the challenges from authorities in Rome. Finally, in act three, readers discover that in this particular drama, they too are "on stage" and must take part by reflecting on what this drama really means for them.

In the chaos that is Latin American politics, what role does the Catholic church play with regard to its clergy and its members? How does the church function in Latin America on an everyday, practical level? And how successful has the church been intervening in political matters despite the fact that Latin American countries are essentially Catholic nations? Philip Berryman addresses these timely and challenging issues in this comprehensive.Unlike journalistic accounts, which all too frequently portray liberation theology as an exotic brew of Marxism and Christianity or as a movement of rebel priests bent on challenging church authority, this book aims to get beyond these cliches, to explain exactly what liberation theology is, how it arose, how it works in practice, and its implications. The book also examines how liberation theology functions at the village or barrio level, the political impact of liberation theology, and the major objections to it posed by critics, concluding with a tentative assessment of the future of liberation theology. Author note: Phillip Berryman was a pastoral worker in a barrio in Panama during 1965-73. From 1976 to 1980, he served as a representative for the American Friends Service Committee in Central America. In 1980, he returned from Guatemala to the United States and now lives in Philadelphia.

This is the credo and seminal text of the movement which was later characterized as liberation theology. The book burst upon the scene in the early seventies, and was swiftly acknowledged as a pioneering and prophetic approach to theology which famously made an option for the poor, placing the exploited, the alienated, and the economically wretched at the centre of a programme where "the oppressed and maimed and blind and lame" were prioritized at the expense of those who either maintained the status quo or who abused the structures of power for their own ends. This powerful, compassionate and radical book attracted criticism for daring to mix politics and religion in so explicit a manner, but was also welcomed by those who had the capacity to see that its agenda was nothing more nor less than to give "good news to the poor", and redeem God's people from bondage.