Liberation theology, a term first used in 1973 by Gustavo Gutierrez, a Peruvian Roman Catholic priest, is a school of thought among Latin American Catholics according to which the Gospel of Christ demands that the church concentrate its efforts on liberating the people of the world from poverty and oppression.解放神学，任期首次使用了在1973年由古斯塔沃古铁雷斯，秘鲁罗马天主教神父，是一所学校的思路，其中，拉丁美洲的天主教徒根据该福音基督要求教会其努力集中于解放世界人民的从贫困和压迫。
The liberation-theology movement was partly inspired by the Second Vatican Council and the 1967 papal encyclical Populorum progressio.解放-神学运动，部分灵感来自梵蒂冈第二次会议和1967年教皇通谕populorum节目。 Its leading exponents include Gutierrez, Leonardo Boff of Brazil, and Juan Luis Segundo of Uruguay.其代表人物包括古铁雷斯，莱昂纳多，博夫的巴西，和胡安路易斯Segundo的乌拉圭的。 The liberationists have received encouragement from the Latin American bishops, especially in resolutions adopted at a 1968 conference in Medellin, Colombia; others in the Roman Catholic church have objected to their use of Marxist ideas, their support for revolutionary movements, and their criticisms of traditional church institutions.该liberationists已收到鼓励来自拉丁美洲的主教们，尤其是在通过的决议在1968年会议在Medellin ，哥伦比亚;他人在罗马天主教会反对使用马克思主义的思潮，他们支持的革命运动，以及他们的批评传统教会机构。 Two members of Nicaragua's Sandinista leadership belonged to the Roman Catholic clergy, a Maryknoll and a Jesuit.两名成员尼加拉瓜的桑地领导属于罗马天主教的神职人员，圣母和耶稣。 Vatican authorities censured Boff in 1985 but in a 1986 document supported a moderate form of liberation theology.梵蒂冈当局的谴责，博夫在1985年，但在1986年的文件支持一个温和的形式，解放神学。
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While studying at a seminary to become a priest, Jean-Bertrand Aristide (later to become president of Haiti) was influenced by the tenets of liberation theology, which taught that Christians must work for social and economic justice for all people. For Aristide, liberation theology meant criticizing the repressive dictatorship of Jean Claude Duvalier and protecting the rights of the poor in Haiti.而就读于神学院，成为一名牧师，让贝特朗阿里斯蒂德（后来成为海地总统）的影响，由原理， 解放神学，它告诉我们，基督徒必须工作，为社会和经济正义为所有人民。阿里斯蒂德，解放神学的意思批评镇压专政的珍妮克劳德杜瓦利埃和保护穷人权利的在海地。
After completing his seminary training in 1979, Aristide's superiors sent him out of the country in an effort to curb his political activism.完成后，他的神学院的培训在1979年，阿里斯蒂德的上司向他发出了该国在努力打击他的政治活动。 He went first to Israel, where he studied biblical theology, and then to London and to Montréal, Canada, where he completed a master's degree in theology.他首先前往以色列，他在那里研究圣经神学，然后到伦敦和蒙特利尔，加拿大，在那里他完成了硕士学位，在神学。 Aristide returned to Haiti briefly in 1982 to be ordained as a Salesian priest.阿里斯蒂德返回海地简单，在1982年被祝圣为神父慈幼。
In 1985 Aristide became the pastor of a small, impoverished parish in Port-au-Prince.在1985年阿里斯蒂德成为牧师的一小，贫困教区在太子港。 He also organized and led a number of movements protesting the Duvalier government.他还组织并领导了一些运动，抗议杜瓦利埃政府。 In February 1986 Duvalier fled the island, and for the next four years Haiti was governed by a group of civilians and military officers who had supported the former dictator.在1986年2月杜瓦利埃逃离岛屿，并且为未来四年内，海地是由一组平民和军事人员，谁支持这位前独裁者。 Aristide continued to organize and lead Haitians in protests against the repressive dictatorship known as "Duvalierism without Duvalier."阿里斯蒂德继续组织和带领海地人在抗议镇压专政称为“ duvalierism没有杜瓦利埃” 。 In 1988 the Salesian order, under pressure from the government, accused Aristide of inciting violence and expelled him from the order.在1988年慈幼秩序的压力下，由政府，指责阿里斯蒂德的煽动暴力和驱逐出境，由该命令。
In December 1990, in the first free elections in Haiti since 1804, Aristide was elected president of Haiti.在1990年12月，在第一次自由选举以来海地的1804年，阿里斯蒂德当选海地总统。
Philip A. Howard弘答：霍华德
Roman Catholic Popes have consistently decried the injustices of the economic and social conditions created by modern industrial societies and proposed remedies for them.罗马天主教教皇一贯谴责的不公正的经济和社会条件所造成的现代工业社会，并提出补救措施。 They have denounced nuclear warfare, repeatedly urged an end to the arms race, and sought to halt the exploitation of poor nations by rich ones.他们谴责核战争，一再呼吁结束军备竞赛，并设法制止剥削贫穷国家的富裕。 The protection and promotion of basic human rights in the social, economic, and political orders have been central to these pronouncements.保护和促进基本人权的社会，经济，和政治的订单已被中央对这些言论。 The so-called liberation theology created by some Catholic intellectuals in Latin America has recently attempted to fit these concerns into a less traditional framework of speculation, even utilizing concepts found in Marxist literature.那些所谓解放神学所造成的一些天主教知识分子在拉丁美洲的最近企图以适应这些关注，成为一个不那么传统的框架内的投机活动，甚至利用的概念，发现，在马克思主义文献。
John W. O'Malley约翰瓦特欧玛莉
This is more a movement that attempts to unite theology and sociopolitical concerns than a new school of theological theory.这更多的是运动，企图团结神学和社会政治的关注，比一所新校舍的神学理论。 It is more accurate to speak of liberation theology in the plural, for these theologies of liberation find contemporary expression among blacks, feminists, Asians, Hispanic Americans, and Native Americans.这是更准确地讲解放神学在复数，因为这些theologies解放找到当代的表达，其中黑人，女权主义者，亚洲人，拉美裔美国人，土著美国人。 The most significant and articulate expression to date has taken place in Latin America.最显着的和阐明表达迄今已采取的地方，在拉丁美洲。 Theological themes have been developed in the Latin American context that have served as models for other theologies of liberation.神学思想建设的主题，已开发，在拉丁美洲背景下，曾担任型号为其他theologies解放。
There are at least four major factors that have played a significant role in the formulation of Latin American liberation theology.有至少四个主要因素，发挥了重大作用，在制订拉丁美洲的解放神学。 First, it is a post-Englightenment theological movement.首先，它是一个后启示神学运动。 The leading proponents, such as Gustavo Gutierrez, Juan Segundo, Jose Miranda, are responsive to the epistemological and social perspectives of Kant, Hegel, and Marx.领导倡议者，如古斯塔沃古铁雷斯，胡安Segundo的圣荷西米兰达，是顺应认识论和社会的角度来看，康德，黑格尔，马克思。 Second, liberation theology has been greatly influenced by European political theology finding in JB Metz and Jurgen Moltmann and Harvey Cox perspectives which have criticized the ahistorical and individualistic nature of existential theology.第二，解放神学已经极大地影响了欧洲政治神学的调查结果， jb梅斯和尔根莫尔特曼和哈维考克斯的观点，其中有批评ahistorical和个性化的性质，存在的神学。
Third, it is for the most part a Roman Catholic theological movement.第三，这是大部份一名罗马天主教的神学运动。 With notable exceptions such as Jose Miguez-Bonino (Methodist) and Rubem Alves (Presbyterian) liberation theology has been identified with the Roman Catholic Church.与显着的例外，如圣荷西miguez -伯尼诺（卫）和rubem阿尔维斯（长老会）解放神学已被证实与罗马天主教会。 After Vatican II (1965) and the conference of the Latin American episcopate (Celam II) in Medellin, Colombia (1968), a significant number of Latin American leaders within the Roman Catholic Church turned to liberation theology as the theological voice for the Latin American church.之后，梵蒂冈第二（ 1965年）和会议的拉丁美洲主教（ celam ii ）在Medellin ，哥伦比亚（ 1968年） ，相当多的拉美国家领导人在罗马天主教会转向解放神学作为神学的声音，为拉丁美洲教会。 The dominating role of the Roman Catholic Church in Latin America has made it a significant vehicle for liberation theology throughout the South American continent.主导作用的罗马天主教会在拉丁美洲已经作出的一项重大的车辆为解放神学的整个南美大陆。
Fourth, it is a theological movement specifically and uniquely situated in the Latin American context.第四，这是一个神学运动的具体和独特的坐落，在拉丁美洲的背景。 Liberation theologians contend that their continent has been victimized by colonialism, imperialism, and multinational corporations.解放神学争辩说，他们的大陆已受害的殖民主义，帝国主义，和跨国公司。 Economic "developmentalism" has placed socalled underdeveloped Third World nations in a situation of dependence, resulting in the local economies of Latin America being controlled by decisions made in New York, Houston, or London.经济“ developmentalism ”放在socalled不发达的第三世界国家在这种情况依赖，从而在地方经济的拉丁美洲被控制作出的决定，在新的纽约，休斯敦，或伦敦。 In order to perpetuate this economic exploitation, liberationists argue, the powerful capitalist countries, especially the United States, give military and economic support to secure certain political regimes supportive of the economic status quo.在为了延续这个经济剥削， liberationists辩称，强大的资本主义国家，尤其是美国，提供军事和经济支持，以确保一定的政治制度，支持经济的现状。
These four factors combine to bring about a distinctive theological method and interpretation.这四个因素结合起来，实现一个鲜明的神学思想建设的方法和解释。
Liberation theology accepts the two-pronged "challenge of the Enlightenment" (Juan Sobrino).解放神学接受两个双管齐下“的挑战的启示” （胡安sobrino ） 。 These two critical elements shape liberation theology's biblical hermeneutic.这两个关键要素的形状解放神学的圣经诠释。 The first challenge comes through the philosophical perspective begun by Immanuel Kant, which argued for the autonomy of human reason.第一个挑战来自哲学的角度开始，由康德，争取自治，人类理性的。 Theology is no longer worked out in response to God's self-disclosure through the divine-human authorship of the Bible.神学不再是工作在回应上帝的自我揭露，通过神人的著作权圣经。 This revelation from "outside" is replaced by the revelation of God found in the matrix of human interaction with history.这启示从“外”是所取代上帝的启示，发现在基体中的人机交互与历史。 The second challenge comes through the political perspective founded by Karl Marx, which argues that man's wholeness can be realized only through overcoming the alienating political and economic structures of society.第二个挑战来自政治的角度所创立的马克思，认为人的整体性是可以实现的，只有通过克服疏远的政治和经济社会结构。 The role of Marxism in liberation theology must be honestly understood.的作用，是马克思主义在解放神学必须诚实地理解。 Some critics have implied that liberation theology and Marxism are indistinguishable, but this is not completely accurate.有评论家暗示，解放神学与马克思主义是无法区分的，但这是不完全准确。
Liberation theologians agree with Marx's famous statement: "Hitherto philosophers have explained the world; our task is to change it."解放神学家同意马克思的一句名言： “哲学家迄今已解释了世界;我们的任务是去改变它。 ” They argue that theologians are not meant to be theoreticians but practitioners engaged in the struggle to bring about society's transformation.他们争辩说，神学家是不是意味着要理论家，但执业者，从事的斗争，以实现社会的转型。 In order to do this liberation theologyemploys a Marxist-style class analysis, which divides the culture between oppressors and oppressed.为了做到这一点，解放theologyemploys一个马克思主义式的阶级分析，划分为文化之间的压迫者和被压迫者。 This conflictual sociological analysis is meant to identify the injustices and exploitation within the historical situation.这个冲突的社会学分析是指以确定的不公正和剥削的历史情况。 Marxism and liberation theology condemn religion for supporting the status quo and legitimating the power of the oppressor.马克思主义与解放神学谴责宗教支持的现状与合法化的权力压迫者。 But unlike Marxism, liberation theology turns to the Christian faith as a means for bringing about liberation.但不同于马克思主义，解放神学轮流基督教信仰作为一种手段，为实现解放。 Marx failed to see the emotive, symbolic, and sociological force the church could be in the struggle for justice.马克思没有看到煽情的，象征性的，和社会学，迫使教会可以在斗争中为正义。 Liberation theologians claim that they are not departing from the ancient Christian tradition when they use Marxist thought as a tool for social analysis.解放神学家声称他们是不会离开古老的基督教传统，当他们用马克思主义思想作为一种工具，社会分析。 They do not claim to use Marxism as a philosophical world view or a comprehensive plan for political action.他们不要求使用马克思主义作为一种哲学的世界观或一项全面计划的政治行动。 Human liberation may begin with the economic infrastructure, but it does not end there.人类解放5月开始，随着经济的基础设施，但它并不因此结束。
The challenge of the Enlightenment is followed by the challenge of the Latin American situation in formulating liberation theology's hermeneutics of praxis.挑战的启示是其次的挑战，拉丁美洲的情况，在制订解放神学的诠释学的实践。 The important hermeneutical key emerging out of the Latin American context is summarized in Hugo Assmann's reference to the "epistemological privilege of the poor."重要的诠释学主要的新兴出于对拉丁美洲的背景是在总结了雨果阿斯曼的参考“的认识论的特权，穷人” 。 On a continent where the majority is both poor and Roman Catholic, liberation theology claims the struggle is with man's inhumanity to man and not with unbelief.对大陆，大多数是既穷人和罗马天主教，解放神学索赔的斗争是与人的不人道的男子，而不是与unbelief 。 Liberation theologians have carved out a special place for the poor.解放神学家都刻了一个特殊的地位，为穷人服务。 "The poor man, the other, reveals the totally Other to us" (Gutierrez). “穷人的男子，另一方面，揭示了完全的其他给我们” （古铁雷斯） 。 All communion with God is predicated on opting for the poor and exploited classes, identifying with their plight, and sharing their fate.所有与上帝的前提是选择为穷人和被剥削阶级，找出与他们的困境，并分享他们的命运。 Jesus "secularizes the means of salvation, making the sacrament of the 'other' a determining element for entry into the Kingdom of God" (Leonardo Boff).耶稣“ secularizes手段救亡，使神圣的'其他'的一个决定性因素，进入上帝的王国” （列奥纳多，博夫） 。 "The poor are the epiphany of the Kingdom or of the infinite exteriority of God" (Enrique Dussel). “穷人是顿悟的王国，或无限的外部上帝” （恩里克dussel ） 。 Liberation theology holds that in the death of the peasant or the native Indian we are confronted with "the monstrous power of the negative" (Hegel).解放神学认为，在死亡的农民或本土印度我们面临着“的滔天权力的消极” （黑格尔） 。 We are forced to understand God from within history mediated through the lives of oppressed human beings.我们被迫明白上帝从历史导通过的生命被压迫的人。 God is not recognized analogically in creation's beauty and power, but dialectically in the creature's suffering and despair.神是不承认analogically在创作的美丽和权力，但辩证地，在动物的痛苦和绝望。 Sorrow "triggers the process of cognition," enabling us to comprehend God and the meaning of his will (Sobrino).悲哀“引发的过程中认知， ”使我们能够理解上帝和意义，他将（ sobrino ） 。 Combining post-Enlightenment critical reflection with an acute awareness of Latin America's conflict-ridden history results in several important theological perspectives.结合后的启示批判性反思与急性意识，拉丁美洲的冲突蹂躏的历史，结果在几个重要的神学观点。
The biblical notion of salvation is equated with the process of liberation from oppression and injustice.圣经的概念，救恩是等同的过程中解放，从压迫和不公正。 Sin is defined in terms of man's inhumanity to man.单仲偕的定义而言，人的不人道的男子。 Liberation theology for all practical purposes equates loving your neighbor with loving God.解放神学的所有实际的目的，等于爱你的邻居与热爱上帝。 The two are not only inseparable but virtually indistinguishable.两国不仅是分不开的，但几乎难以区分。 God is found in our neighbor and salvation is identified with the history of "man becoming."上帝是发现在我们的邻居和救恩是确定的历史“的男子成为” 。 The history of salvation becomes the salvation of history embracing the entire process of humanization.历史的救赎成为救亡的历史概括性的整个过程，人性化。 Biblical history is important insofar as it models and illustrates this quest for justice and human dignity.圣经的历史是很重要的，因为它的模式和说明了这追求正义和人类尊严。 Israel's liberation from Egypt in the Exodus and Jesus' life and death stand out as the prototypes for the contemporary human struggle for liberation.以色列的解放，从埃及，在流亡和耶稣的生和死站出来为原型，为当代人类争取解放的斗争。 These biblical events signify the spiritual significance of secular struggle for liberation.这些圣经的事件意味着精神的意义，世俗的争取解放的斗争。
The church and the world can no longer be segregated.教会和世界，再也不能分开。 The church must allow itself to be inhabited and evangelized by the world.教会必须让自己为居住和evangelized由世界。 "A theology of the Church in the world should be complemented by a theology of the world in the Church" (Gutierrez). “神学教会在世界上应加以补充，神学，世界在教会” （古铁雷斯） 。 Joining in solidarity with the oppressed against the oppressors is an act of "conversion," and "evangelization" is announcing God's participation in the human struggle for justice.在加入声援被压迫者反对压迫者的是一种“转换”和“福传”是在宣布上帝的参与，人类的斗争，为正义。
The importance of Jesus for liberation theology lies in his exemplary struggle for the poor and the outcast.的重要性，耶稣为解放神学在于在他的模范的斗争，为穷人和抛弃。 His teaching and action on behalf of the kingdom of God demonstrate the love of God in a historical situation that bears striking similarity to the Latin American context.他的教学和行动就代表上帝的王国证明上帝的爱在一个历史的情况，熊，以惊人的相似，拉丁美洲的背景。 The meaning of the incarnation is reinterpreted.含义的化身，是重新诠释。 Jesus is not God in an ontological or metaphysical sense.耶稣是不是上帝在本体论或形而上的意义。 Essentialism is replaced with the notion of Jesus' relational significance.本质是取代的概念，耶稣的关系的意义。 Jesus shows us the way to God; he reveals the way one becomes the son of God.耶稣告诉我们的方式向上帝;他揭示的方式之一，成为上帝的儿子。 The meaning of Jesus' incarnation is found in his total immersion in a historical situation of conflict and oppression.含义耶稣的化身，是发现在他的总沉浸在历史的冲突局势和压迫。 His life absolutizes the values of the kingdom, unconditional love, universal forgiveness, and continual reference to the mystery of the Father.他的生命absolutizes的价值观王国的，无条件的爱，普遍的宽恕，和不断参考之谜的父亲。 But it is impossible to do exactly what Jesus did simply because his specific teaching was oriented to a particular historical period.但它是不可能做的正是耶稣，纯粹因为他的具体教学是面向特定的历史时期。 On one level Jesus irreversibly belongs to the past, but on another level Jesus is the zenith of the evolutionary process.在一个层面上耶稣不可逆的，属于过去，但在另一层面耶稣是天顶的进化过程。 In Jesus history reaches its goal.在耶稣的历史，达到其目标。 However, following Jesus is not a matter of retracing his path, trying to adhere to his moral and ethical conduct, as much as it is re-creating his path by becoming open to his "dangerous memory" which calls our path into question.然而，随着耶稣是没有的事retracing他的路径，试图坚持他的道德和伦理的行为，正如很多，因为这是重新建立他的路径，成为开放给他的“危险记忆”这就要求我们的路径问题。 The uniqueness of Jesus' cross lies not in the fact that God, at a particular point in space and time, experienced the suffering intrinsic to man's sinfulness in order to provide a way of redemption.独特的耶稣'两岸不在于在事实，即上帝，在某一特定点，在空间和时间，经历了痛苦的内在人的罪孽，以提供一种方式赎回。 Jesus' death is not a vicarious offering on behalf of mankind who deserve God's wrath.耶稣的死亡是不是一个替代提供对代表人类的谁值得上帝的愤怒。 Jesus' death is unique because he historicizes in exemplary fashion the suffering experienced by God in all the crosses of the oppressed.耶稣的死亡是独一无二的，因为他historicizes在模范时装的痛苦经历上帝在所有杂交受压迫者。 Liberation theology holds that through Jesus' life people are brought to the liberating conviction that God does not remain outside of history indifferent to the present course of evil events but that he reveals himself through the authentic medium of the poor and oppressed.解放神学认为，透过耶稣生活的人带来了解放的信念，即上帝不自外于历史的漠不关心，到现在的过程中的邪恶事件，但他透露，自己通过真实的中的穷人和被压迫者。
Liberation theology's weakness stems from an application of misleading hermeneutical principles and a departure from historic Christian faith.解放神学的弱点，源于一应用具误导性的诠释学的原则和偏离了历史性的基督教信仰。 Liberation theology rightly condemns a tradition that attempts to use God for its own ends but wrongly denies God's definitive selfdisclosure in biblical revelation.解放神学是正确的谴责的传统，企图用上帝为自己的目的，但错误地否认上帝的明确selfdisclosure在圣经的启示。 To argue that our conception of God is determined by the historical situation is to agree with radical secularity in absolutizing the temporal process, making it difficult to distinguish between theology and ideology.认为我们的概念，上帝是确定的历史情况是同意激进的世俗在absolutizing的时间进程，使之难以区分神学和意识形态。
Marxism may be a useful tool in identifying the class struggle that is being waged in many Third World countries, but the question arises whether the role of Marxism is limited to a tool of analysis or whether it has become a political solution.马克思主义可能是一种有用的工具，在查明阶级斗争正在发动，在许多第三世界国家，但由此产生的问题是否马克思主义的作用是有限的一个工具，分析，或是否已成为一个政治解决办法。 Liberation theology rightly exposes the fact of oppression in society and the fact that there are oppressors and oppressed, but it is wrong to give this alignment an almost ontological status.解放神学正确地揭露了事实的压迫在社会上和事实上有压迫者和被压迫者，但它是错误的，让这对准几乎本体论的地位。 This may be true in Marxism, but the Christian understands sin and alienation from God as a dilemma confronting both the oppressor and the oppressed.这可能是真正的马克思主义的信仰，但基督教的理解单仲偕和异化来自上帝的作为一个面临的困境都压迫者和被压迫者。 Liberation theology's emphasis upon the poor gives the impression that the poor are not only the object of God's concern but the salvific and revelatory subject.解放神学的重点后，穷人给人的印象是，穷人不仅是反对上帝的关注，但salvific和启示。 Only the cry of the oppressed is the voice of God.只有哭的是被压迫的声音，上帝。 Everything else is projected as a vain attempt to comprehend God by some self-serving means.一切的预计，妄图理解上帝的一些自我服务的手段。 This is a confused and misleading notion.这是一个混乱和误导性的概念。 Biblical theology reveals that God is for the poor, but it does not teach that the poor are the actual embodiment of God in today's world .圣经神学表明，上帝是为穷人，但这并不教导穷人的实际体现，上帝在今天的世界。 Liberation theology threatens to politicize the gospel to the point that the poor are offered a solution that could be provided with or without Jesus Christ.解放神学威胁到政治的福音到一点，就是穷人提供了一个解决方案，可提供有或没有耶稣基督。
Liberation theology stirs Christians to take seriously the social and political impact of Jesus' life and death but fails to ground Jesus' uniqueness in the reality of his deity.解放神学挑起基督徒采取严重的社会和政治的影响，耶稣的生命和死亡，但没有地面耶稣的独特性在现实他的神。 It claims he is different from us by degree, not by kind, and that his cross is the climax of his vicarious identification with suffering mankind rather than a substitutionary death offered on our behalf to turn away the wrath of God and triumph over sin, death, and the devil.它宣称，他是从不同的我们的学位，而不是由实物，他的两岸关系是高潮，他的替代识别与人类的痛苦，而非substitutionary死亡所提供的对我们的名义，以回避愤怒的上帝和战胜罪恶，死亡，与魔鬼。 A theology of the cross which isolates Jesus' death from its particular place in God's design and shuns the disclosure of its revealed meaning is powerless to bring us to God, hence assuring the perpetuity of our theological abandonment.神学两岸株，其中耶稣的死亡，尤其是其发生在上帝的设计和回避披露其显示的意义是无能为力的，以使我们的上帝，因此，保证永久放弃我们的神学思想建设。
DD
Webster房屋署副署长韦伯斯特
(Elwell Evangelical Dictionary)
（ elwell福音事工促进会，字典）
Bibliography
参考书目
CE Armerding,
ed., Evangelicals and Liberation; H. Assmann, Theology for a Nomad Church; L.
Boff, Jesus Christ Liberator; J. Miguez-Bonino, Doing Theology in a
Revolutionary Situation; RM Brown, Theology in a New Key: Responding to
Liberation Themes; I. Ellacuria, Freedom Made Flesh: The Mission of Christ and
His Church; A. Fierro, The Militant Gospel: A Critical Introduction to Political
Theologies; R. Gibellini, ed., Frontiers of Theology in Latin America; G.
Gutierrez, A Theology of Liberation; JA Kirk, Liberation Theology: An
Evangelical View from the Third World; JP Miranda, Marx and the
Bible.行政长官armerding ，教育署，福音派和解放;每小时阿斯曼，神学为游牧教会;研究，博夫，耶稣基督解放者的J. miguez
-伯尼诺，做神学在一个革命形势;室布朗，神学在一个新的关键：回应解放的主题;一ellacuria ，自由所作的血肉：使命，基督和他的教会;甲fierro
，好战的福音：一个批判的导言，以政治theologies ; r. gibellini ，海关，国界的神学在拉丁美洲;
g.古铁雷斯，神学解放;司法机构政务长柯克，解放神学：一个福音事工促进会，以期从第三届世界;太平绅士米兰达，马克思和圣经的内容。
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