"In the first place, liberation expresses the aspirations of oppressed peoples and social classes, emphasizing the conflictual aspect of the economic, social, and political process which puts them at odds with wealthy nations and oppressive classes. In contrast, the word development, and above all the policies characterized as developmentalist. . ., appear somewhat aseptic, giving a false picture of a tragic and conflictual reality. The issue of development does in fact find its true place in the more universal, profound, and radical perspective of liberation. It is only within this framework that development finds its true meaning and possibilities of accomplishing something worthwhile.
"At a deeper level, liberation can be applied to an understanding of history. Humankind is seen as assuming conscious responsibility for its own destiny. This understanding provides a dynamic context and broadens the horizons of the desired social changes. In this perspective the unfolding of all the dimensions of humanness is demanded--persons who make themselves throughout their life and throughout history. The gradual conquest of true freedom leads to the creation of a new humankind and a qualitatively different society. This vision provides, therefore, a better understanding of what in fact is at stake in our times.
"Finally, the word development to a certain extent limits and obscures the theological problems implied in the process designated by this term. On the contrary, the word liberation allows for another approach leading to the Biblical sources which inspire the presence and action of humankind in history. In the Bible, Christ is presented as the one who brings us liberation. Christ the Savior liberates from sin, which is the ultimate root of all disruption of friendship and of all injustice and oppression. Christ makes humankind truly free, that is to say, enables us to live in communion with him; and this is the basis for all human fellowship.
". . . .In this way two pitfalls will be avoided: first, idealist or spiritualist approaches, which are nothing but ways of evading a harsh and demanding reality, and second, shallow analyses and programs of short-term effect initiated under the pretext of meeting immediate needs."
(Gustavo Gutierrez, A Theology of Liberation, pages 24-25.)