The imbalance between developed and underdeveloped countries - caused by the relationships of dependence - becomes more acute if the cultural point of view is taken into consideration.

Human history is in truth nothing but the history of the slow, uncertain, and surprising fulfillment of the Promise.

The future of history belongs to the poor and exploited.

The God of Exodus is the God of history and of political liberation more than he is the God of nature.

We take it for granted that Jesus was not interested in political life: his mission was purely religious. Indeed we have witnessed . . . the 'iconization' of the life of Jesus: 'This is a Jesus of hieratic, stereotyped gestures, all representing theological themes. In this way, the life of Jesus is no longer a human life, submerged in history, but a theological life -- an icon.

Although until recently the Church was closely linked to the established order, it is beginning to take a different attitude regarding the exploitation, oppression, and alienation which prevails in Latin America. This has caused concern among the beneficiaries and defenders of capitalist society, who no longer can depend on what used to be - whether consciously or unconsciously - one of their mainstays.

Theology is reflection, a critical attitude. The commitment of love, of service, comes first. Theology follows; it is the second step.