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Teología de la liberación: Los hechos esenciales en torno al movimiento revolucionario en América Latina y otros lugares
Abundan los estereotipos simplistas que pintan la teología de la liberación como una mezcla exótica de marxismo y cristianismo, o como un movimiento de sacerdotes rebeldes decididos a desafiar la autoridad de la Iglesia. La finalidad de este libro es simplemente ir más allá de los clichés y explicar qué es la teología de la liberación (principalmente en América Latina), cómo surgió, de qué manera funciona y cuáles son sus implicaciones.
196 pages, Paperback
First published December 12, 1986
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August 11, 2025
AN OVERVIEW OF LIBERATION THEOLOGY FOR THE “GENERAL PUBLIC”
Phillip Berryman (born 1938) is a resigned Catholic priest who is a professor of Latin American Studies at Temple University. He has written other books such as 'Inside Central America: The Essential Facts Past and Present on El Salvador, Nicaragua, Honduras, Guatemala, and Costa Rica'; 'The Religious Roots of Rebellion: Christians in Central American Revolutions'; 'Religion in the Megacity: Catholic and Protestant Portraits from Latin America'; 'Stubborn Hope: Religion, Politics, and Revolution in Central America'; 'Christians in Guatemala's Struggle,' etc.
He wrote in the Introduction to this 1987 book, “What I have attempted here is to make this movement intelligible to a general public, drawing on twenty years of my own experience. While serving as a Catholic priest in a barrio in Panama City in the 1960s, I went to South America to seek out Latin American theologians. Although I resigned from the priesthood in 1973, my work, especially as American Friends Service Committee representative in Central America from 1976 to 1980, has kept me close to the Latin American church. What I have learned there, the ideas of the theologians as well as commitment like Archbishop Romero’s, has been a kind of compass for my own life, however errantly I may follow it.” (Pg. 7)
He explains, “Liberation theology is theology---that is, it is a systematic disciplined reflection on Christian faith and its implications… In fact, liberation theology is an interpretation of Christian faith out of the experience of the poor. It is an attempt to read the Bible and key Christian doctrines with the eyes of the poor. It is at the same time an attempt to help the poor interpret their own faith in a new way.” (Pg. 4-5)
He points out, “That common stereotype that the Catholic church in Latin America has been on the side of the rich should not be accepted without qualification. In most countries, decades of anti-clerical governments in the nineteenth century left the church institutionally weakened… There was another angle to the growing awareness of the church’s responsibility for the situation of poverty. Priests had indeed often preached resignation to ‘God’s will’ in a way that could reinforce belief that the present distribution of wealth and power comes from God. Nevertheless, the role of priests and the institutional church should not be exaggerated. Most poor people had only occasional contact with representatives of the church.” (Pg. 31)
He quotes Luke 4:18-19 [‘he has sent me to bring glad tidings to the poor’] and observes, “Latin Americans see this as a kind of manifesto. Jesus is saying that the age of liberation foretold by the prophets is present in him. Jesus does not preach himself, however, but the kingdom of God… Latin Americans interpret this to mean that the church should not focus on itself, but on serving the kingdom… Jesus lives poor, associates with the poor, and preaches poverty… The Latin American reading seeks to emphasize that Jesus is talking about real material poverty and wealth… Here [in Mt 25:31-46] practical material aid for one’s neighbor is the criterion of a just life… The criterion is not whether one considers oneself Christian or not---one might even be an atheist---but whether one has served the needs of others.” (Pg. 54-55)
He asserts, “Few things are more obvious about the Catholic church than its involvement in politics. The Vatican maintains a worldwide diplomatic service… Pope John Paul II travels to all continents with messages that are heard in political terms. Yet the bishops themselves will steadfastly maintain that even in the public sphere their role is religious, not partisan… Given its majority status, the Catholic church, and particularly the hierarchy, has considerable political weight in Latin American society. The church can legitimate or delegitimate...” (Pg. 125-126)
He clarifies, “Contrary to a common stereotype, in their writings liberation theologians do not devote much space to discussing Marxism directly… Yet it would be irresponsible for liberation theologians not to deal with Marxism, since it is pervasive among Latin Americans who are concerned with social change. It is as much part of the intellectual milieu as are psychological and therapeutic concepts in the U.S. middle class. Some Latin Americans make some variety of Marxism their basic and unquestionable framework for understanding reality… No liberation theologians are Marxists in that sense.” (Pg. 139)
He acknowledges, however, that “The prosperity of the advanced capitalist countries is due primarily to their own innovation and ever growing productivity since the onset of the industrial revolution in the middle of the eighteenth century… In reexamining their own histories Latin Americans see colonialism as having decisively shaped---or misshaped---their economies and institutions. When the Great Depression dramatically lowered the market for its exports, Latin America began a process of industrialization that lasted into the 1950s… Latin Americans argue that underdevelopment is structural. Their economies are distorted by an ‘international division of labor’ maintained by corporations of the capitalist world and their governments and elites. They cannot organize their economies to meet the basic needs of the people.” (Pg. 181-182)
He concludes, “Many of the themes the U.S. bishops emphasize are central to liberation theology: the unity of the human family, the dignity of each individual… I do not mean to co-opt the Catholic bishops for liberation theology… What I most want to stress, however, is that I see an affinity between Latin American liberation theology and these pastoral letters… In the years ahead I think it is reasonable to expect that the interpretation of religion will continue to be debated on the public stage, both in Latin America and outside it---in the United States and Europe. There will be a public conflict over competing theologies whether they are called by that name or not. Such controversy is likely to continue as long as the underlying crises remain unresolved.” (Pg. 207-208)
This is an excellent sympathetic look at Liberation Theology, that will be of great interest to those studying it.
Phillip Berryman (born 1938) is a resigned Catholic priest who is a professor of Latin American Studies at Temple University. He has written other books such as 'Inside Central America: The Essential Facts Past and Present on El Salvador, Nicaragua, Honduras, Guatemala, and Costa Rica'; 'The Religious Roots of Rebellion: Christians in Central American Revolutions'; 'Religion in the Megacity: Catholic and Protestant Portraits from Latin America'; 'Stubborn Hope: Religion, Politics, and Revolution in Central America'; 'Christians in Guatemala's Struggle,' etc.
He wrote in the Introduction to this 1987 book, “What I have attempted here is to make this movement intelligible to a general public, drawing on twenty years of my own experience. While serving as a Catholic priest in a barrio in Panama City in the 1960s, I went to South America to seek out Latin American theologians. Although I resigned from the priesthood in 1973, my work, especially as American Friends Service Committee representative in Central America from 1976 to 1980, has kept me close to the Latin American church. What I have learned there, the ideas of the theologians as well as commitment like Archbishop Romero’s, has been a kind of compass for my own life, however errantly I may follow it.” (Pg. 7)
He explains, “Liberation theology is theology---that is, it is a systematic disciplined reflection on Christian faith and its implications… In fact, liberation theology is an interpretation of Christian faith out of the experience of the poor. It is an attempt to read the Bible and key Christian doctrines with the eyes of the poor. It is at the same time an attempt to help the poor interpret their own faith in a new way.” (Pg. 4-5)
He points out, “That common stereotype that the Catholic church in Latin America has been on the side of the rich should not be accepted without qualification. In most countries, decades of anti-clerical governments in the nineteenth century left the church institutionally weakened… There was another angle to the growing awareness of the church’s responsibility for the situation of poverty. Priests had indeed often preached resignation to ‘God’s will’ in a way that could reinforce belief that the present distribution of wealth and power comes from God. Nevertheless, the role of priests and the institutional church should not be exaggerated. Most poor people had only occasional contact with representatives of the church.” (Pg. 31)
He quotes Luke 4:18-19 [‘he has sent me to bring glad tidings to the poor’] and observes, “Latin Americans see this as a kind of manifesto. Jesus is saying that the age of liberation foretold by the prophets is present in him. Jesus does not preach himself, however, but the kingdom of God… Latin Americans interpret this to mean that the church should not focus on itself, but on serving the kingdom… Jesus lives poor, associates with the poor, and preaches poverty… The Latin American reading seeks to emphasize that Jesus is talking about real material poverty and wealth… Here [in Mt 25:31-46] practical material aid for one’s neighbor is the criterion of a just life… The criterion is not whether one considers oneself Christian or not---one might even be an atheist---but whether one has served the needs of others.” (Pg. 54-55)
He asserts, “Few things are more obvious about the Catholic church than its involvement in politics. The Vatican maintains a worldwide diplomatic service… Pope John Paul II travels to all continents with messages that are heard in political terms. Yet the bishops themselves will steadfastly maintain that even in the public sphere their role is religious, not partisan… Given its majority status, the Catholic church, and particularly the hierarchy, has considerable political weight in Latin American society. The church can legitimate or delegitimate...” (Pg. 125-126)
He clarifies, “Contrary to a common stereotype, in their writings liberation theologians do not devote much space to discussing Marxism directly… Yet it would be irresponsible for liberation theologians not to deal with Marxism, since it is pervasive among Latin Americans who are concerned with social change. It is as much part of the intellectual milieu as are psychological and therapeutic concepts in the U.S. middle class. Some Latin Americans make some variety of Marxism their basic and unquestionable framework for understanding reality… No liberation theologians are Marxists in that sense.” (Pg. 139)
He acknowledges, however, that “The prosperity of the advanced capitalist countries is due primarily to their own innovation and ever growing productivity since the onset of the industrial revolution in the middle of the eighteenth century… In reexamining their own histories Latin Americans see colonialism as having decisively shaped---or misshaped---their economies and institutions. When the Great Depression dramatically lowered the market for its exports, Latin America began a process of industrialization that lasted into the 1950s… Latin Americans argue that underdevelopment is structural. Their economies are distorted by an ‘international division of labor’ maintained by corporations of the capitalist world and their governments and elites. They cannot organize their economies to meet the basic needs of the people.” (Pg. 181-182)
He concludes, “Many of the themes the U.S. bishops emphasize are central to liberation theology: the unity of the human family, the dignity of each individual… I do not mean to co-opt the Catholic bishops for liberation theology… What I most want to stress, however, is that I see an affinity between Latin American liberation theology and these pastoral letters… In the years ahead I think it is reasonable to expect that the interpretation of religion will continue to be debated on the public stage, both in Latin America and outside it---in the United States and Europe. There will be a public conflict over competing theologies whether they are called by that name or not. Such controversy is likely to continue as long as the underlying crises remain unresolved.” (Pg. 207-208)
This is an excellent sympathetic look at Liberation Theology, that will be of great interest to those studying it.
January 30, 2021
I’ve been interested in reading more about liberation theology. If you want in-depth, this is not it.
But, good for an intro of the context in which it started.
The great thing is he talks about so many theologians so I have plenty of places to go from here. It’s what I need - a beginning.
Surprise guest appearance by future (now former) Pope Benedict as Cardinal Ratzinger.
But, good for an intro of the context in which it started.
The great thing is he talks about so many theologians so I have plenty of places to go from here. It’s what I need - a beginning.
Surprise guest appearance by future (now former) Pope Benedict as Cardinal Ratzinger.
March 23, 2025
Luego de ver la película de Cónclave me quedé pensando mucho en la teología de la liberación, esa cosa tan rara pero a la vez tan cercana en mi carrera (cosa curiosa, el autor del libro es un ex sacerdote que luego fue profesor de Estudios Latinoamericanos en EUA), porque claro que siendo estudiantes de una carrera con una carga crítica política tan fuerte, la banda solía ser no creyente y el único creyente que recuerdo haber conocido ahí era un facho horrible que estaba en contra de lo que el Conciliio Vaticano II hizo. Un día curioseando, me encontré este libro en digital y leí el inicio, donde el autor habla de monseñor Romero, y quise tenerlo en físico.
Me parece un buen acercamiento a nivel contextual más que teológico a la teología de la liberación, me habría gustado un poco más de sustancia en los aspectos teologales, y quizás sería buena una actualización pues, siendo del 85, con una 3a edición del 2003 (que no parece haber sido revisada), hay muchas cosas interesantes que han pasado en medio y sería importante anotar.
En general la teología de la liberación es descrita, a grandes rasgos, como
1: “una interpretación de la fe cristiana por el sufrimiento, lucha y la esperanza de los pobres.”
2: “una crítica teológica de la sociedad y de sus apuntalamientos ideológicos”.
3: “una crítica de la práctica a de la Iglesia y los cristianos”.
Todo esto desde una propuesta netamente latinoamericana. Es curioso notar que, aunque claramente toma conceptos de las ciencias sociales, incluido el marxismo, por el cual tanto se le criticó, no es una propuesta particularmente marxista, lo que me hace pensar que ese señalamiento más bien respondía al pánico anticomunista de su época. Las puertas que abre a otras teologías de abajo (feministas, negras, etc) me deja con ganas de leer más.
Fui criado católico y mi pérdida de fe se dio justo por una postura muy crítica con el papel de la iglesia en las estructuras de opresión históricas, además de una lectura muy literal de la Biblia. Y al final me preguntó si habría perdido la fe de haber conocido entonces la teología de la liberación o, en todo caso, qué tan diferente habría sido ese proceso.
Me parece un buen acercamiento a nivel contextual más que teológico a la teología de la liberación, me habría gustado un poco más de sustancia en los aspectos teologales, y quizás sería buena una actualización pues, siendo del 85, con una 3a edición del 2003 (que no parece haber sido revisada), hay muchas cosas interesantes que han pasado en medio y sería importante anotar.
En general la teología de la liberación es descrita, a grandes rasgos, como
1: “una interpretación de la fe cristiana por el sufrimiento, lucha y la esperanza de los pobres.”
2: “una crítica teológica de la sociedad y de sus apuntalamientos ideológicos”.
3: “una crítica de la práctica a de la Iglesia y los cristianos”.
Todo esto desde una propuesta netamente latinoamericana. Es curioso notar que, aunque claramente toma conceptos de las ciencias sociales, incluido el marxismo, por el cual tanto se le criticó, no es una propuesta particularmente marxista, lo que me hace pensar que ese señalamiento más bien respondía al pánico anticomunista de su época. Las puertas que abre a otras teologías de abajo (feministas, negras, etc) me deja con ganas de leer más.
Fui criado católico y mi pérdida de fe se dio justo por una postura muy crítica con el papel de la iglesia en las estructuras de opresión históricas, además de una lectura muy literal de la Biblia. Y al final me preguntó si habría perdido la fe de haber conocido entonces la teología de la liberación o, en todo caso, qué tan diferente habría sido ese proceso.
February 1, 2024
More accessible to the non-theologian than a lot of writing on liberation theology. An excellent introduction to the history and theology of this important movement. Berryman's anti-Marxism definitely shows in some sections (he's sympathetic but strongly opposes the scientific and totalizing claims of Marxism), but it doesn't hurt the work as a whole much. Gave me a lot more texts to look into, overall an important read for any socialists who are Christian or are in areas where Christianity is common/dominant.
April 29, 2019
It’s okay on the history, but it doesn’t give any theological arguments or even basis for the theology it’s laying out the history of. It references a verse of Holy Scripture here and there, but it doesn’t offer any exegesis of the texts or even a basic Christian explanation of them.
It could have done better with more broad strokes of the history to give a more comprehensive view.
Last couple chapters were best. Poor overall.
It could have done better with more broad strokes of the history to give a more comprehensive view.
Last couple chapters were best. Poor overall.
February 27, 2021
Este libro es un buen punto de partida para adentrarse en los fundamentos de la teología de la liberación, desde una perspectiva tanto teológica como académica. Cuenta con una amplia gama de referencias a trabajos de teólogos, filósofos y científicos sociales de las décadas de 1950 a 1970. Asimismo, el autor consigue desmontar muchos de los lugares comunes que se aplican a la teología de la liberación.
December 17, 2024
Great overview of liberation theology. Was introduced to liberation theology in college but had no idea it came from priests’ experiences with the Latin American poor. The argument is a powerful one - “Jesus would have been a socialist” etc. I am always disappointed in what an immovable object the Catholic Church is - conservative to the point of irrelevance in the daily struggles people face. At least these theologians try!
February 17, 2025
A great explanation of the Liberation Theology. I've been an atheist, since my teenage years, but I always was sympathetic to a religion that had actual social justice at it's core.
January 9, 2015
Helpful for newcomers!
Phillip Berryman summarises Liberation Theology in three distinct yet similar descriptions: Firstly, interpretation of the Christian faith viewed from the suffering and hopes of the poor. Secondly, an analysis of the ideologies sustaining society. Thirdly, a critique of activities and responses of the Church from the poor's perspective. (p6)
Liberation Theology has its critics. US Baptist pastor Paul Enns incorrectly states that Liberation Theology ignores the concepts of God, Christ, man, sin, and salvation from a biblical viewpoint and “reinterprets them in a social context.”{Paul Enns, The Moody Handbook of Theology (Chicago, IL: Moody Press, 1989), 599.} Enns claims that Liberation Theology is nothing but “Christian coating of Marxist socialism.”{Enns, 598.} However, Berryman denies the extreme view that Liberation Theology is a threat. He states that Liberation Theology is definitely not “infecting the church with Marxism under the guise of theology.” (p81).
- - -
The Conference of Latin American Bishops held in 1968 in Medellín, Colombia, resulted in the 130 bishops agreeing that the church should take “a preferential option for the poor.”{Klaus Koschorke, Frieder Ludwig, Mariano Delgado, Roland Spliesgart, eds, A History of Christianity in Asia, Africa, and Latin America, 1450-1990 (Grand Rapids, MI: Eerdmans, 2007), 394, 402.}
The formation of Christian “base communities” was an agreed upon initiative to teaching the poor how to read by using the Bible. In doing so, bishops hoped that transformation would begin to take place on many levels, resulting in people being liberated from the “institutionalized violence of poverty.” The conference drew on the influences of Brazilian educator Paulo Freire and his concept of “conscientization” (consciousness or awareness raising), as well as Father Camilo Torres, and Bartolomé de Las Casas.(p18)
- - - - - -
Berryman, Phillip. Liberation Theology: Essential Facts about the Revolutionary Religious Movement in Latin America and Beyond. NY: Pantheon, 1987.
Phillip Berryman summarises Liberation Theology in three distinct yet similar descriptions: Firstly, interpretation of the Christian faith viewed from the suffering and hopes of the poor. Secondly, an analysis of the ideologies sustaining society. Thirdly, a critique of activities and responses of the Church from the poor's perspective. (p6)
Liberation Theology has its critics. US Baptist pastor Paul Enns incorrectly states that Liberation Theology ignores the concepts of God, Christ, man, sin, and salvation from a biblical viewpoint and “reinterprets them in a social context.”{Paul Enns, The Moody Handbook of Theology (Chicago, IL: Moody Press, 1989), 599.} Enns claims that Liberation Theology is nothing but “Christian coating of Marxist socialism.”{Enns, 598.} However, Berryman denies the extreme view that Liberation Theology is a threat. He states that Liberation Theology is definitely not “infecting the church with Marxism under the guise of theology.” (p81).
- - -
The Conference of Latin American Bishops held in 1968 in Medellín, Colombia, resulted in the 130 bishops agreeing that the church should take “a preferential option for the poor.”{Klaus Koschorke, Frieder Ludwig, Mariano Delgado, Roland Spliesgart, eds, A History of Christianity in Asia, Africa, and Latin America, 1450-1990 (Grand Rapids, MI: Eerdmans, 2007), 394, 402.}
The formation of Christian “base communities” was an agreed upon initiative to teaching the poor how to read by using the Bible. In doing so, bishops hoped that transformation would begin to take place on many levels, resulting in people being liberated from the “institutionalized violence of poverty.” The conference drew on the influences of Brazilian educator Paulo Freire and his concept of “conscientization” (consciousness or awareness raising), as well as Father Camilo Torres, and Bartolomé de Las Casas.(p18)
- - - - - -
Berryman, Phillip. Liberation Theology: Essential Facts about the Revolutionary Religious Movement in Latin America and Beyond. NY: Pantheon, 1987.
July 5, 2013
Soy newbie y conozco poco sobre teología de la liberación, me pareció un buen libro que acerca las ideas principales, de dónde toma su fundamento, y obviamente las críticas que se han hecho, y además da una larga lista de referencias que pueden ampliar el conocimiento en el tema.
never-finished
March 20, 2016"What they had once taken to be simply theology - seemingly" universal"-they now began to see as a "North Atlantic" theology, a theology of the rich world." - Pg 25
Displaying 1 - 11 of 11 reviews