1. The Liberationist Approach (E. Contextual Approaches) (Interpretation of the Bible in the Church) (Studies on Bible & Early Christianity)

The theology of liberation is a complex phenomenon, which ought not be oversimplified. It began to establish itself as a theological movement in the early 1970s. Over and beyond the economic, social and political circumstances of Latin America, its starting point is to be found in two great events in the recent life of the church: the Second Vatican Council, with its declared intention of aggiornamento and of orienting the pastoral work of the church toward the needs of the contemporary world, and the Second General Conference of the Episcopate of Latin America held at Medellin in 1968, which applied the teachings of the council to the needs of Latin America. The movement has since spread also to other parts of the world (Africa, Asia, the black population of the United States).

It is not all that easy to discern if there truly exists "oneďż˝ theology of liberation and to define what its methodology might be. It is equally difficult to determine adequately its manner of reading the Bible, in a way which would lead to an accurate assessment of advantages and limitations. One can say that liberation theology adopts no particular methodology. But starting from its own socio-cultural and political point of view, it practices a reading of the Bible which is oriented to the needs of the people, who seek in the Scriptures nourishment for their faith and their life.

Liberation theology is not content with an objectifying interpretation which concentrates on what the text said in its original context. It seeks a reading drawn from the situation of people as it is lived here and now. If a people lives in circumstances of oppression, one must go to the Bible to find there nourishment capable of sustaining the people in its struggles and its hopes. The reality of the present time should not be ignored but, on the contrary, met head on, with a view to shedding upon it the light of the word. From this light will come authentic Christian praxis, leading to the transformation of society through works of justice and love. Within the vision of faith Scripture is transformed into a dynamic impulse for full liberation.

The main principles guiding this approach are the following:

God is present in the history of his people, bringing them salvation. He is the God of the poor and cannot tolerate oppression or injustice.

It follows that exegesis cannot be neutral, but must, in imitation of God, take sides on behalf of the poor and be engaged in the struggle to liberate the oppressed.

It is precisely participation in this struggle that allows those interpretations to surface which are discovered only when the biblical texts are read in a context of solidarity with the oppressed.

Because the liberation of the oppressed is a communal process, the community of the poor is the privileged addressee of the Bible as word of liberation.

Moreover, since the biblical texts were written for communities, it is to communities in the first place that the reading of the Bible has been entrusted.

The word of God is fully relevant�above all because of the capacity inherent in the "foundational events" (the exodus from Egypt, the passion and resurrection of Jesus) for finding fresh realization again and again in the course of history.

Liberation theology includes elements of undoubted value: the deep awareness of the presence of God who saves; the insistence on the communal dimension of faith; the pressing sense of need for a liberating praxis rooted in justice and love; a fresh reading of the Bible which seeks to make of the word of God the light and the nourishment of the people of God in the midst of its struggles and hopes. In all these ways it underlines the capacity of the inspired text to speak to the world of today.

But a reading of the Bible from a stance of such commitment also involves some risks. Since liberation theology is tied to a movement that is still in a process of development, the remarks which follow can only be provisional.

This kind of reading is centered on narrative and prophetic texts which highlight situations of oppression and which inspire a praxis leading to social change. At times such a reading can be limited, not giving enough attention to other texts of the Bible. It is true that exegesis cannot be neutral, but it must also take care not to become one-sided. Moreover, social and political action is not the direct task of the exegete.

In their desire to insert the biblical message into a socio-political context some theologians and exegetes have made use of various instruments for the analysis of social reality. Within this perspective certain streams of liberation theology have conducted an analysis inspired by materialist doctrines, and it is within such frame of reference that they have also read the Bible, a practice which is very questionable, especially when it involves the Marxist principle of the class struggle.

Under the pressure of enormous social problems, there has understandably been more emphasis on an earthly eschatology. Sometimes this has been to the detriment of the more transcendent dimensions of Scriptural eschatology.

More recent social and political changes have led this approach to ask itself new questions and to seek new directions. For its further development and fruitfulness within the church, a decisive factor will be the clarification of its hermeneutical presuppositions, its methods and its coherence with the faith and the tradition of the church as a whole.