If I define my neighbor as the one I must go out to look for, on the highways and byways, in the factories and slums, on the farms and in the mines, then my world changes.

Liberation from every form of exploitation, the possibility of a more human and dignified life, the creation of a new humankind - all pass through this struggle.

Is the Church fulfilling a purely religious role when by its silence or friendly relationships it lends legitimacy to dictatorial and oppressive government?

If there is no friendship with them [the poor] and no sharing of the life of the poor, then there is no authentic commitment to liberation, because love exists only among equals.

Charity is today a 'political charity.'. . . it means the transformation of a society structured to benefit a few who appropriate to themselves the value of the work of others. This transformation ought to be directed toward a radical change in the foundation of society, that is, the private ownership of the means of production.

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

Through the persons who explicitly accept his Word, the Lord reveals the world to itself.

The denunciation of injustice implies the rejection of the use of Christianity to legitimize the established order.

In the Bible poverty is a scandalous condition inimical to human dignity and therefore contrary to the will of God.

There are not two histories, one profane and one sacred, 'juxtaposed' or 'closely linked.' Rather there is only one human destiny.

The world today is experiencing a profound and rapid socio-cultural transformation. But the changes do not occur at a uniform pace, and the discrepancies in the change process have differentiated the various countries and regions of our planet.

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.

Reason has, especially today, many other manifestations than philosophical ones.

To hope does not mean to know the future, but rather to be open, in an attitude of spiritual childhood, to accepting it as a gift.

Once causes are determined, then there is talk of social injustice and the privileged begin to resist.

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

The building of a just society means overcoming every obstacle to the creation of authentic peace.