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，在1973年开始使用的古斯塔沃古铁雷斯，秘鲁的一个罗马天主教神父的一个术语，是一个思想在拉丁美洲天主教徒根据其中的基督福音教会的要求集中在解放世界人民的努力，学校贫困和压迫。
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，部分灵感来自于第二次梵蒂冈会议和1967年罗马教皇谕。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，莱昂纳多的巴西博夫，和胡安路易斯Segundo的乌拉圭。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.在解放主义已收到来自拉丁美洲主教的鼓励，特别是在在麦德林，哥伦比亚1968年会议通过的决议，在罗马天主教会其他人反对他们的马克思主义思想，他们对革命运动的支持，并利用传统的批评教会机构。 Two members of Nicaragua's Sandinista leadership belonged to the Roman Catholic clergy, a Maryknoll and a Jesuit.两个尼加拉瓜的桑地诺领导成员属于罗马天主教神职人员，一个圣母医院及耶稣会。Vatican authorities censured Boff in 1985 but in a 1986 document supported a moderate form of liberation theology.梵蒂冈谴责当局在1985年博夫但在1986年的文件支持的解放神学温和的形式。
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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.虽然在神学院学习，成为一名牧师，让-贝特朗阿里斯蒂德（后来成为海地总统）是受到解放神学，它告诉我们，基督徒必须对社会和经济司法工作为所有的人的信条。对于阿里斯蒂德解放神学意味着批评让克劳德杜瓦利埃独裁镇压和保护海地穷人的权利。
After completing his seminary training in 1979, Aristide's superiors sent him out of the country in an effort to curb his political activism. 1979年他在完成神学院的训练，阿里斯蒂德的上级派他的国家在努力抑制自己的政治活动。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.他首先去以色列，在那里他学习圣经神学，然后到伦敦，蒙特利尔，加拿大，在那里他完成了硕士神学学位。Aristide returned to Haiti briefly in 1982 to be ordained as a Salesian priest.阿里斯蒂德返回海地在1982年简单地作为一个慈幼神父祝圣。
In 1985 Aristide became the pastor of a small, impoverished parish in Port-au-Prince.阿里斯蒂德1985年成为了一个小的，在太子港贫困教区的牧师。He also organized and led a number of movements protesting the Duvalier government.他还组织和领导了杜瓦利埃政府抗议活动的数量。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. 1986年2月杜瓦利埃逃离该岛，并为未来四年海地是由平民和军事人员谁曾支持前独裁者组管辖。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领导在对被称为独裁统治的抗议活动的镇压海地人“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.1988年，慈幼秩序，受到来自政府的压力下，阿里斯蒂德被指控煽动暴力，并开除他的命令。
In December 1990, in the first free elections in Haiti since 1804, Aristide was elected president of Haiti.1990年12月，在第一次自由选举，因为在海地1804年，阿里斯蒂德当选海地总统。
Philip A. Howard菲利普A.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.罗马天主教教皇一直谴责了现代工业社会，并为他们提出补救措施造成的经济和社会状况的不公正。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，一再敦促以结束军备竞赛，并设法制止贫穷国家的丰富的剥削。 The protection and promotion of basic human rights in the social, economic, and political orders have been central to these pronouncements.保护和在社会，经济和政治秩序的基本人权促进了中央对这些言论。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.所谓的解放神学在拉美一些天主教知识分子创造了最近试图融入了传统的框架少炒作这些问题，甚至利用马克思主义文献中的概念。
John W. O'Malley约翰W奥马利
This is more a movement that attempts to unite theology and sociopolitical concerns than a new school of theological theory.这更是一个运动，试图团结比神学理论的新学校神学和社会政治问题。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，在复数的解放神学的解放这些神学，发现黑人，女权主义者，亚裔，西班牙裔美国人和印第安人的当代表达。 The most significant and articulate expression to date has taken place in Latin America.最重要的表达和阐述迄今已在拉丁美洲举行。Theological themes have been developed in the Latin American context that have served as models for other theologies of liberation.神学主题已经发展在拉美的背景下，作为解放神学模型等服务。
There are at least four major factors that have played a significant role in the formulation of Latin American liberation theology.至少有四个发挥在拉丁美洲解放神学制定了重大作用的主要因素。First, it is a post-Englightenment theological movement.首先，它是一个后Englightenment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.领先的支持者，如古斯塔沃古铁雷斯，胡安Segundo的何塞米兰达，都照顾到康德，黑格尔和马克思的认识论和社会的观点。 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.二，解放神学已经大大影响了欧洲政治和于尔根莫尔特曼JB梅斯和哈维考克斯观点有批评存在的神学非历史和个人主义的性质找出神学。
Third, it is for the most part a Roman Catholic theological movement.三是大部分罗马天主教神学运动。With notable exceptions such as Jose Miguez-Bonino (Methodist) and Rubem Alves (Presbyterian) liberation theology has been identified with the Roman Catholic Church.如何塞米盖兹-博尼诺（卫）和Rubem阿尔维斯（长老会）明显的例外解放神学已经确定与罗马天主教会。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.梵二后（1965年）和拉丁美洲主教（Celam二）在麦德林，哥伦比亚（1968年），是拉美国家领导人在罗马天主教会大量会议转向解放神学作为拉丁美洲神学的声音教堂。 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.罗马天主教会在拉丁美洲的主导作用，使之成为解放整个南美大陆的神学重要载体。
Fourth, it is a theological movement specifically and uniquely situated in the Latin American context.第四，它是一个神学运动的具体和独特的背景下，在位于拉丁美洲。Liberation theologians contend that their continent has been victimized by colonialism, imperialism, and multinational corporations.解放神学家认为，他们的大陆已经被殖民主义，帝国主义，和跨国公司的受害者。 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“发展主义”已经摆在了所谓的欠发达状况的依赖第三世界国家，在被纽约，休斯顿，伦敦作出的决定或控制的拉丁美洲当地经济造成的。 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.为了延续这种经济剥削，解放主义认为，强大的资本主义国家，特别是美国，给军事和经济支持，以确保一定的经济现状，大力支持的政治制度。
These four factors combine to bring about a distinctive theological method and interpretation.这四个因素结合在一起，带来独特的神学方法和解释。
Liberation theology accepts the two-pronged "challenge of the Enlightenment" (Juan Sobrino).解放神学接受双管齐下“的启蒙挑战”（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解释学。 The first challenge comes through the philosophical perspective begun by Immanuel Kant, which argued for the autonomy of human reason.第一个挑战来自通过康德，这对于人类理性的自治主张开始了哲学的高度。Theology is no longer worked out in response to God's self-disclosure through the divine-human authorship of the Bible.神学不再计算出来的响应神的通过圣经神人作者自我揭露。This revelation from "outside" is replaced by the revelation of God found in the matrix of human interaction with history.这是从“外”的启示是取代了上帝在人类历史的互动矩阵发现的启示。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.第二个挑战来自通过卡尔马克思，其中认为，人的整体性只能通过克服疏远政治和经济社会结构实现创立的政治观点。The role of Marxism in liberation theology must be honestly understood.马克思主义在解放神学的作用，必须老老实实地理解。 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，但这并不完全准确。
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：“哲学家们解释了迄今为止世界上，我们的任务就是要改变它。”They argue that theologians are not meant to be theoreticians but practitioners engaged in the struggle to bring about society's transformation.他们认为，神学家并不意味着是理论家，但从事的斗争中实现社会转型的实践者。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，划分压迫者和被压迫者之间的文化。 This conflictual sociological analysis is meant to identify the injustices and exploitation within the historical situation.这种冲突的社会学分析是为了确定在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支持现状和合法化的压迫力的宗教。But unlike Marxism, liberation theology turns to the Christian faith as a means for bringing about liberation.但是，与马克思主义，解放神学转向作为有关基督教信仰的解放带来的手段。Marx failed to see the emotive, symbolic, and sociological force the church could be in the struggle for justice.马克思看不到情感，象征性的，教会和社会力量可以在为正义斗争。Liberation theologians claim that they are not departing from the ancient Christian tradition when they use Marxist thought as a tool for social analysis.解放神学家宣称，他们是不是从古老的基督教传统，离开时，他们作为社会分析工具马克思主义的思想。They do not claim to use Marxism as a philosophical world view or a comprehensive plan for political action.他们不主张使用作为一种哲学世界观或政治行动的全面计划的马克思主义。Human liberation may begin with the economic infrastructure, but it does not end there.人类的解放可能开始与经济基础设施，但它并没有结束。
The challenge of the Enlightenment is followed by the challenge of the Latin American situation in formulating liberation theology's hermeneutics of praxis.在启蒙运动的挑战，其次是拉丁美洲的情况制定的实践解放神学的诠释学的挑战。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."最重要的诠释学主要新兴拉丁美洲断章取义是总结了雨果阿斯曼提到的“穷人的认识论特权”。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.在一个大陆，大部分是穷人和罗马天主教都，解放神学的斗争，主张人的不人道，以人与不信不为。Liberation theologians have carved out a special place for the poor.解放神学家雕出一个穷人特别的地方。"The poor man, the other, reveals the totally Other to us" (Gutierrez).他说：“可怜的人，另外，其他完全揭示给我们”（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.所有与神交流的前提是选择不参与为穷人和被剥削阶级，他们的困境与识别，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拯救的手段，使得”其他“一进入神的国入境的决定因素圣礼”（莱昂纳多博夫）。"The poor are the epiphany of the Kingdom or of the infinite exteriority of God" (Enrique Dussel). “穷人的王国或上帝的无限的外在顿悟”（恩里克杜塞尔）。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，在印度当地农民或死亡，我们与“负滔天的力量”（黑格尔）的局面。We are forced to understand God from within history mediated through the lives of oppressed human beings.我们不得不理解，从历史介导内通过压迫人的生命的神。God is not recognized analogically in creation's beauty and power, but dialectically in the creature's suffering and despair.神是不承认类推创作的美丽和力量，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“触发的认识过程，”使我们能够理解上帝和他的意志的意义（Sobrino）。Combining post-Enlightenment critical reflection with an acute awareness of Latin America's conflict-ridden history results in several important theological perspectives.结合对拉丁美洲的冲突频发的几个重要的神学观点的历史结果急性意识后启蒙的批判性反思。
The biblical notion of salvation is equated with the process of liberation from oppression and injustice.圣经中的救恩的概念是等同于从压迫和不公正解放的过程。Sin is defined in terms of man's inhumanity to man.仙是指在人的不人道人类条款。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同于爱上帝与爱你的邻居。The two are not only inseparable but virtually indistinguishable.两者是不可分割的，但实际上不仅没有区别。God is found in our neighbor and salvation is identified with the history of "man becoming."上帝存在于我们的邻居和拯救是随着历史的认定“人成为”。The history of salvation becomes the salvation of history embracing the entire process of humanization.救恩的历史成为拥抱的人性化全过程的历史救赎。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，因为它的模型，并说明这对正义和人类尊严的追求。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.以色列从埃及解放出埃及和耶稣的生死立场对于当代人类的解放斗争的原型出来。These biblical events signify the spiritual significance of secular struggle for liberation.这些事件表明圣经的解放斗争世俗的精神意义。
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.教会必须允许自己被居住的，由世界福音。"A theology of the Church in the world should be complemented by a theology of the world in the Church" (Gutierrez).“一个世界教会神学应辅之以在教会神学的世界”（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.加入声援反对压迫者与被压迫者的行为是一种“转换”和“福传”是宣布神在人类的正义斗争的参与。
The importance of Jesus for liberation theology lies in his exemplary struggle for the poor and the outcast.耶稣的解放神学的重要性在于他对穷人和弃儿模范的斗争。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.他的教学和对神的国代行动展示一个历史惊人的相似情况负有向拉美范围内的神的爱。The meaning of the incarnation is reinterpreted.的化身的意思是重新解释。Jesus is not God in an ontological or metaphysical sense.耶稣是不是神在本体论或形而上学的意义。Essentialism is replaced with the notion of Jesus' relational significance.本质是取代耶稣的关系意义的概念。Jesus shows us the way to God; he reveals the way one becomes the son of God.耶稣告诉我们的上帝的方式，他揭示的方法之一成为神的儿子。The meaning of Jesus' incarnation is found in his total immersion in a historical situation of conflict and oppression.耶稣的化身，在他的意思是在冲突和压迫的历史情况，完全沉浸。His life absolutizes the values of the kingdom, unconditional love, universal forgiveness, and continual reference to the mystery of the Father.他的生活absolutizes王国，无条件的爱，普遍宽恕，并不断参照父神秘的值。 But it is impossible to do exactly what Jesus did simply because his specific teaching was oriented to a particular historical period.但它不可能做的正是耶稣也仅仅是因为他的具体的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转属于过去，但在另一个层面耶稣是进化过程顶峰。In Jesus history reaches its goal.在耶稣的历史达到的目标。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，随着耶稣不是折回他的道路的问题，试图坚持他的道德和道德行为，尽可能多，因为它是重新创建通过成为公开他的“危险记忆”，这令人怀疑他的道路的道路。 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.耶稣的“跨独特性不在于一个事实，即上帝，在空间和时间的特定点，经历了痛苦固有的人的罪恶，以提供一个赎回的方式。 Jesus' death is not a vicarious offering on behalf of mankind who deserve God's wrath.耶稣的死是不是对人类的谁应该得到上帝的愤怒代表替代产品。Jesus' death is unique because he historicizes in exemplary fashion the suffering experienced by God in all the crosses of the oppressed.耶稣的死是独一无二的，因为他在模范时尚historicizes神经历了所有的被压迫十字架的苦难。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，通过耶稣的生活的人带来了解放坚信神不自外于历史的冷漠到目前的邪恶事件的过程，但他透露，通过对穷人和被压迫者自己真实的媒介。
Liberation theology's weakness stems from an application of misleading hermeneutical principles and a departure from historic Christian faith.解放神学的弱点源自于一种误导诠释学原则的应用以及从历史的基督教信仰出发。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.解放神学正确地谴责一个传统，试图利用其自身的目的错误地否认上帝，但上帝在圣经启示的权威性selfdisclosure。 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.争辩说，我们对神的概念是由历史决定的情况是与激进的世俗同意绝对化的时间过程，因此很难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.马克思主义可能是在查明阶级斗争正在被许多第三世界国家发动的有用的工具，但问题是，是否对马克思主义的作用是有限的，以一个分析工具，还是它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.解放神学正确地暴露了在社会和压迫的事实，有压迫者和被压迫者的事实，但它是错误的给这个路线几乎本体论地位。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.这可能是真实的马克思主义，但作为一个基督教的理解都面临的压迫者和被压迫者的困境罪恶和上帝疏远。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.解放神学的重视后，给人的印象不佳，穷人不仅是反对神的关注，但在救赎和启示性的主题。Only the cry of the oppressed is the voice of God.只有被压迫的呐喊，是上帝的声音。Everything else is projected as a vain attempt to comprehend God by some self-serving means.预计作为一切妄图领悟一些利己的手段上帝。This is a confused and misleading notion.这是一个混乱和误导的概念。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 .圣经神学显示，神是为穷人，但它不教，穷人是神在当今世界的实际体现。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，穷人提供了一个可与或不耶稣基督提供的解决方案点。
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.解放神学搅拌基督徒认真对待耶稣的社会和政治影响“生命和死亡，而且没有理由耶稣在他的神现实的独特性。 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.它声称，他是与我们不同的程度，由一种不和，他的十字架是他的替代识别与痛苦，而不是代表我们提供给转走了神的愤怒和战胜罪恶，死亡替代的人类死亡高潮，魔。 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.一个交叉的隔离在上帝的设计特别的地方耶稣的死和回避其揭示的含义披露神学是无能为力的，使我们的上帝，因而保证了我们的神学放弃永久。
DD Webster
DD韦伯斯特
(Elwell
Evangelical Dictionary)（Elwell宣布了福音字典）
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.CE
Armerding，ED，福音派和解放; H.阿斯曼，为游牧教会神学; L.博夫，耶稣基督解放者的J.塞米盖兹-博尼诺，做革命形势神学;
RM布朗，在新的密钥神学：回应解放主题;一Ellacuria，自由制造肉：基督的使命和他的教会; A. Fierro，好战的福音：一个重要的政治神学概论; R.
Gibellini，ED，在拉丁美洲神学前沿; G.古铁雷斯的解放神学; JA，解放神学柯克：来自第三世界的福音查看; JP米兰达，马克思和圣经。
This subject presentation in the original English language这在原来的主题演讲， 英语