http://en.wikipedia.org/wiki/Liberation_theology(snip)
Liberation theology is an important and controversial school in the theology of the Roman Catholic Church after the Second Vatican Council. It is often cited as a form of Christian socialism, and it has had particularly widespread influence in Latin America and among the Jesuits, although its influence has diminished since important parts of its teaching were rejected by the Vatican.
The current pope, Benedict XVI, has also been long known as an opponent of liberation theology, and indeed in his position (1981-2005) as prefect of the Congregation for the Doctrine of the Faith was a key enforcer of the opposition of the previous pope, Pope John Paul II, to certain socialist tendencies in liberation theology.
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Overview
In essence, liberation theology explores the relationship between Christian theology (usually Roman Catholic) and political activism, particularly in areas of social justice and human rights. The main methodological innovation of liberation theology is to do theology, i.e., speak of God, from the viewpoint of the economically poor and oppressed of the human community. According to Jon Sobrino, S.J., the poor are a privileged channel of God's grace. According to Phillip Berryman (see the bibliography), liberation theology is "an interpretation of Christian faith through the poor's suffering, their struggle and hope, and a critique of society and the Catholic faith and Christianity through the eyes of the poor."
Liberation theology focuses on Jesus as a liberator. Emphasis is placed on those parts of the Bible where Jesus' mission is described in terms of liberation, and as a bringer of justice. This is interpreted as a call to arms to carry out this mission of justice -- literally by some. A number of liberation theologians add Marxist concepts such as the doctrine of perpetual class struggle.
Liberation theologians usually do not teach in universities and seminaries. They tend to have much contact with the poor, and interpret scripture partly based on their experiences in this context -- what they label praxis.
Due to the controversial nature of these topics, the place of liberation theology within the Church and the extent to which Church officials should uphold it has been a matter of corresponding controversy. Although liberation theology is partially compatible with Catholic social teaching as expressed in official statements, it has been rejected by the Vatican based on the Marxist concepts that tend towards materialism; this aspect of liberation theology is the most objectionable to orthodox Catholic critics who regard it as "incitement to hate and violence (and) the exaltation of class struggle" <1>. However the former Cardinal Ratzinger, now Pope Benedict XVI, has praised that aspect of the movement which rejects violence and instead "stresses the responsibility which Christians necessarily bear for the poor and oppressed" <2>.
Pope John Paul II largely put an end to official support for liberation theology among the Catholic Church's hierarchy by his statement in January 1979, on a visit to Mexico, that "this conception of Christ as a political figure, a revolutionary, as the subversive of Nazareth, does not tally with the Church's teachings." However, it retains a high degree of support, especially among the laity and individual priests. And indeed John Paul himself acknowledged that Marxism contained within it a "kernel of truth" about the exploitative nature of capitalism.
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