Liberation theology as political ideology

Liberation Theology is relatively new in that it first came upon the world scene in 1967 in Germany. It has found fertile soil in the Third World among the countries of Latin and Central America, with manifestations showing up in Africa and Asia as well. It has a sizeable following among intellectuals in North America as well.

An analysis of the published materials of Liberation Theology and the public and private statements of its adherents demonstrates that the movement is in reality a political movement, an ideology in the political sense, rather than a theology. That the theory and its political institutions are "Marxist" is readily admitted by both proponents and opponents, and since Liberation Theology purports to have the answer to the problems of injustice and unjust structures in Latin and Central America, it must be able to correctly identify the cause or causes of the inequitable situation and, once identified, be able to propose institutional remedies based on an alternative system. In that specific area of consideration. Liberation Theology's performance has been disappointing at best and a dismal failure at worst--being neither "liberation" nor "theology" it has thus far failed to reach its promised potential as a political movement because it has failed to adequately explain--and thereby to address--the real causes for the area's economic and political backwardness in real development and liberty. It has, rather, been a hindrance, because of its affinity for Marxist rhetoric, to mutual understanding and real liberation of the peoples of Latin and Central America in particular and of the Third World in general.