Clark Theological College

Aolijen, Mokokchung
Presentation Paper
Subject : Research Methodology
Topic : Different Approaches in Reading the Bible from Around the World:
A. Study of Latin American Methods.
Presenter : Sentinenla Kichu
Respondent : Longtsubemo Yanthan
Faculty Guide : Dr. Renbi Rangthang
Introduction
Latin America is a region of the world that spans two continents, North America
(including Central America and the Caribbean) and South America. Before the arrival of
Christopher Columbus in 1492, Latin America had been settled for millennia by a wide range
of indigenous groups, some of whom (Aztecs, Mayans, Incas) had advanced civilizations. 1 In
recent years, Latin America had become a centre of theological debates. With the courage of
the gospel, significant sectors of the churches have responded to the challenges coming from
the economic poverty, political oppression, and cultural marginalization in Latin America. 2
The purpose of this paper is to study the historical development of Latin American reading,
its interpretation of the Bible, particularly in the context of liberation theology, and its
methodologies.
1. Historical Development of Latin American Reading
The Latin American reading offer alternative approaches to established traditions, in
reading and interpreting the Scripture from their context and experiences, since they value the
unforgettable history of oppressions. These approaches have their own critical tools and
resources to bring out the meaning and message of hope from the texts to suit their pathos
and ethos of oppression, exploitation, domination. The assimilation of oppressed individuals
or communities with the contemporary oppressed classes happens in this reading. 3 Besides
colonial oppression, ethnicity was a big factor that led to the Latin American interpretation.
Despite having many positive results, the Western colonial minded missionary efforts of both
Catholic and Protestants conquered and destructed many cultures and religions of indigenous
peoples of Africa, Asia, and Latin America (they assimilated their colonial conquest with the
conquest by Joshua of Canaanites). The contemporary western reading and interpretation also
neglected the Third World. So there emerged the dire need to fill gulf between the Bible and
1
“What Is Latin America? Definition and List of Countries,” Thought, accessed 19 th July, 2024,
https://www.thoughtco.com/what-is-latin-america-4691831.
2
K. C. Abraham, ed., “Latin American Report,” in Third World Theologies: Commonalities and
Divergences (Bangalore: St. Paul’s Press, 1995), 64.
3
Anthony C. Thiselton, New Horizons in Hermeneutics: The Theory and Practice of Transforming
Biblical Reading (Michigan: Zondervan Publishing House, 1992), 410.

1
Cultures of the Third World. Therefore, for the Latin American indigenous Christians,
recovering the Spirit in their experience of the Word of God in the movements of liberation
was given importance, this is believed to be the same Spirit with which the Bible was written.
In Latin America the communal reading of the Bible is encouraged.4
2. Latin American Liberationist Hermeneutics
Liberation hermeneutics is a wide range of theological hermeneutics practiced in
different contexts and in diverse experiences, such as Latin American Liberation
hermeneutics. The term “liberation theology” initially or originally is referred only to the
Latin American Liberation theology. It is a name that is interchangeable with the
“hermeneutics privilege of the poor” which has been expounded mainly in the context of
Latin America. This hermeneutics is generally referred to the use of the Bible in the
Liberation theologies developed in Latin America towards the end of the 1960s and
throughout the 1970s.5
Through the reading of the Bible, one can find a message for those “at the bottom”
economically and socially, so that the lives and the society can be transformed. Many readers
of the Bible think that the history of the Bible is full of stories about great kings, leaders,
priests and queens of Ancient Israel. The Latin American theologians suggest that the Bible
should be read from the perspective of the poor, from the bottom and through the eyes of the
powerless and the oppressed groups. Only through the reading of the Bible from the eyes of
the poor, the oppressed, the powerless can find hope, aspiration and freedom. It also gives an
opportunity to transform individual and community life and to achieve freedom from all
forms of bondage. Not only that, liberation theologians realize that all human language and
concepts, including theology. influenced by the dominating forces of society, allow social
analyses of oppression to break open and call into question previous theological discourses
and thus open the way to reinterpretation.6
3. Context of Latin America
The context of Latin America is a complex and multifaceted one, shaped by a variety
of historical, cultural, economic, and political factors.
3.1. The Church and Politics of Latin America

4
Pablo Richard, “Biblical Interpretation from the Perspective of Indigenous Cultures of Latin
America,” ed., Mark G. Brett (Boston: Brill Academic Publishers Inc., 2002), 297-298.
5
M. Maisuangdibou and Hunibou Newmai, Biblical Hermeneutics: Methodologies and Perspectives
(New Delhi: Christian World Imprints, 2023), 117.
6
Newmai, Biblical Hermeneutics, 117-118.

2
 Latin American governments have been confronted frequently not only by the critical
voice of the churches but also by the power of organizations of poor people. The economic
and political elites, even if they manage to hold onto a small part of society for themselves
must face growing movements of workers, rural labourers, civil servants, homeless people
and street children. In a period of transition from military to civilian government, the
churches have an opportunity to rediscover and renew their roots among the people and their
historic task with the people.7
The churches have less right to look to governing the people by dominating the state.
Proposals that the churches patronize a political, social and economic model of their own
invention betray a longing for the bygone days of the church in power. The fundamental
choice is not between church and state, spiritual or political power, but between justice and
injustice, truth and lies, liberty and oppression, life and death. The gospel confronts both the
church and the state with this option. The problem is not to defend the state from the
interference of the church or to protect the church from the control of the state, it is rather to
participate in the struggle for justice and human rights, democracy and popular participation,
whether it is in the order of the state or within the churches themselves.8
3.2. Economic Challenges
The economic challenges facing Latin America are multifaceted and deeply
entrenched. The region’s massive external debt became higher. This is compounded by
widespread poverty, unemployment, and lack of access to basic services such as housing,
healthcare, and education. The structural injustices that perpetuate these issues, such as
monopolies on land and water reserves, deny people access to their basic needs. Meanwhile,
transnational capital dominates the economy, benefiting a small elite at the expense of the
majority. Military production is a significant sector in some countries, diverting resources
away from other forms of industrial development. The result is a stark contrast between a
small minority who enjoy high consumption and accumulation capacities and the great
majority who struggle to survive. To address these challenges, the region must move beyond
social democracy and formulate popular socialist alternatives that prioritize justice for the
poor and ensure the reproduction of life for all.9
4. Methodologies of Latin American Readings

7
Walter Altman, Lutheran and Liberation: Latin American Perspective, trans., Mary M. Solberg
(Minneapolis: Fortress Press, 1992), 81.
8
Altman, Lutheran and Liberation, 82.
9
K. C. Abraham, ed., “Latin American Report,” 69-70.

3
 Methodologies employed in Latin American readings of the Bible have been
characterized by a focus on the context of the reader and their community. According to
Corroll, this approach is rooted in social sciences and has been influenced by Marxist thought
and Hermeneutics of Suspicion, which challenges existing hierarchies and power structures. 10
Building upon Segundo’s distinction between two types of Liberation theologies,
Sugirtharajah proposes three levels of Liberation Hermeneutics: the grand macro level, which
takes a universal perspective; the grass-roots level, which focuses on community reading and
is often associated with “Peoples’ readings;” and the specific-reference level, which engages
with minority groups who have been victimized within or outside the church. This analysis
will critically examine these methodologies and their implications for biblical interpretation
and theological reflection in Latin America, highlighting the complexities and nuances of this
significant scholarly tradition.11
4.1. Different Perspective of the Latin American
The evolving perspective of Latin American church leaders and theologians regarding
their role in global dialogue. Historically, they have been influenced by Europe and North
America, but recent contacts with African and Asian theologians have helped to adopt a
modest approach. It is recognized that the theological views, developed earlier than others in
the Third World, may have been imposed on others and are now aware that their contribution
is not the only one needed for universal liberation. It is also acknowledged that the majority
of oppressed people in the Third World are not Christian, and that non-Christian religions
also have a crucial role to play in achieving liberation. This newfound humility recognizes
that the Latin American contribution is relative and must be part of a broader, inclusive
effort.12
4.2. Theological Issues
4.2.1. The Starting Point
The Latin American theology emerged from the faith experiences of poor and
oppressed people struggling for liberation. The starting point is the faith experience of these
marginalized communities, who reject their unjust and oppressive circumstances and seek a
new world. They read the Bible and discover that God has a plan for humanity’s liberation,

10
M. Daniel Carroll R., “Introduction: Issues of ‘Context’ within Social Science Approaches to Biblical
Studies,” in Rethinking Contexts, Rereading Texts: Contributions from The Social Sciences to Biblical
Interpretation, ed., M. Daniel Carroll (Sheffield: Sheffield Academic Press, 2000), 17-18.
11
R.S. Sugirtharajah, The Bible and The Third World: Precolonial, Colonial, and Postcolonial
Encounters (Cambridge: Cambridge University Press, 2004), 203-206.
12
Sergio Torres, “Divergences: A Latin American Perspective,” in Third World Theologies:
Commonalities and Divergences, ed., K. C. Abraham (Bangalore: St. Paul’s Press, 1995), 139.

4
and they find parallels with Jesus Christ’s struggles against authorities. This leads to a
concept of God as the God of life, a new relationship with Jesus Christ, and a vision of the
church as a community among the poor. The text also highlights similarities between this
Latin American experience and others around the world, such as African Americans in the US
who fought for their identity as free persons. In Africa, the concept of “anthropological
pauperization” emphasizes the struggle against dehumanization and the loss of dignity,
cultural identity, and historical roots. In Asia, traditional religions focus on liberating
individuals from attachment to power and wealth, and highlight the value of poverty as a
means to achieve liberation.13
4.2.2. The Use of Social Analysis
The use of social analysis in Latin American theology seeks to transform the situation
of the oppressed. This theology, like the Good Samaritan, aims to help those suffering along
the road and denounces injustices, proposing changes and transforming old structures.
Initially, Latin American theology focused on social class analysis, while Africa and Asia
emphasized cultural and religious analysis. The influence of black theologians from the US
and Asia has enriched Latin American theology, adding cultural and religious perspectives.
The use of social analysis also focuses on the importance of analyzing the struggle between
blacks and whites and the contributions of women theologians, who challenge traditional
patriarchal interpretations of Christian symbols. Additionally, Asian theology is described as
holistic, considering all aspects of reality, while African theology emphasizes anthropological
and cultural analysis.14
4.2.3. The Reading of the Bible
Social analysis helps to know the dimensions and structural causes of poverty and
reading the Bible can aid to achieve the discernment to detect the presence of sin and the
presence of the liberating grace of Jesus Christ. In Latin America a liberative reading of the
Bible has its roots in the practice of the poor working in the organization of basic ecclesial
communities. It is not just reading passages that speak about oppression and liberation, but
the whole Bible is seen as a liberating project with a liberating message.15
The relationship between the Bible and the Latin American Catholic Church has
undergone a significant transformation in recent decades. Prior to the Second Vatican
Council, the Bible was largely absent from Catholic practice, with its use reserved for priests

13
Torres, “Divergences: A Latin American Perspective,” 140.
14
Torres, “Divergences: A Latin American Perspective,” 141.
15
Torres, “Divergences: A Latin American Perspective,” 141-142.

5
and theologians. However, following the Council, there was a marked shift towards a more
dynamic and creative approach to biblical interpretation. This change was facilitated by the
Council’s rejection of the notion that tradition was a parallel source of revelation, instead
emphasizing the importance of Scripture as a sole source of divine inspiration. Furthermore,
Vatican II encouraged renewed exegetical research in the Bible, recognizing the validity of
modern historical-critical methods in understanding its meaning. This development has led to
increased accessibility of the Bible for the laity, with its use becoming more widespread in
mass, Bible studies, and individual reading. In Latin America, this has resulted in an
enthusiastic engagement with the biblical narrative, with many experiencing a renewed sense
of vitality in their faith. In contrast, Protestant churches in Latin America have been
experiencing a decline in Bible reading and engagement. This may be attributed to a sense of
stagnation and repetition in their approach to Scripture, which has led to decreased
enthusiasm among congregations. Conversely, the Catholic Church's renewed emphasis on
biblical interpretation has fostered a sense of excitement and creativity among its members. 16

4.2.4. Liberating Spirituality

In its beginnings, the development of a “Liberating Spirituality” in Latin America,
emerged as a response to social injustices and oppression. It critiques that this spirituality was
not “true theology” but rather a sociological analysis or ideology. It is argued that Christian
identity has always been linked to the experience of Christian activity involved in the process
of liberation, and that this spirituality has been enriched by the experiences of minority
groups in the United States, Asia, and Africa. Some aspects of Liberating Spirituality include:
(i) Recognizing God as the God of life, who supports the poor in their struggle against
oppressive force. (ii) Celebrating the sacredness of life and the presence of God in all aspects
of reality. (iii) Embracing new ways of contemplation, prayer, and spirituality inspired by
diverse cultural and religious traditions. This spirituality is not just about intellectual inquiry
(fides quaerens intellectum) but also about experiencing new forms of devotion and
connection with the divine. Liberating Spirituality can help bridge the gap between
spirituality and secular life, and inspire a deeper sense of unity and solidarity among people
from different backgrounds.17
5. The Importance of Bible in the Hermeneutic of Liberation
The Bible plays a vital role in the hermeneutic of liberation, serving as a guiding force
for Christians in their struggle against oppression. To engage with the Bible in this context,
16
Altman, Lutheran and Liberation, 44-46.
17
Torres, “Divergences: A Latin American Perspective,” 142-143.

6
one must read it from the perspective of the poor, using their experiences and struggles as a
lens through which to interpret the text. This approach involves considering the historical and
social context in which the text was written, recognizing connections between the biblical
narrative and the contemporary struggles of the poor. Moreover, it emphasizes the power of
commitment and transformation present throughout the Bible, seeking personal conversion
and social liberation. This reading is not limited to individual interpretation, but is instead a
communitarian effort, with community discussions and reflections on the biblical message.
By adopting this approach, Christians can harness the Bible’s liberating potential, working
towards a more just and equitable society where all people can live freely and fully.
5.1. Texts Used by Liberation Approaches
5.1.1. Cain and Abel story
According to Latin American reading of Rowland and Corner (Liberation Exegesis:
The Challenge of Liberation, 1990) as mentioned by Thiselton, is an experience of struggle
between the landed and landless or farmers and shepherds. In 8-16, the oppressor of earlier
verses (Abel) became oppressed and this reversal of values faces vengeance from the
oppressed out of insecurity. According to Allan Boesak’s existential hermeneutics of Latin
America (Black and Reformed: Apartheid, Liberation and the Calvinist Tradition, 1984) as
mentioned by Thiselton, the word ‘brother’ meant for ‘being human in a community’ and in
seeking for true humanity Cain killed the Abel, the landless Cain (who only tills the land not
owner) no longer possessed the land, God removed the oppressor (Abel) from the land. This
means that the oppressors have no place on God’s earth. This text is also observed as class
struggle between farmers and shepherds.18
5.1.2. Exodus story
This Exodus event acts like crux to many liberation readings. Egypt is seen as land of
slavery, repression, humiliation, and subhuman existence of Israelites. Gutierrez says that the
oppressed people are not fully aware of the need of their liberation, since they criticised
Moses for bringing them out of Egypt. This event is an example of ‘Concientizacion’ reading.
Severino Croatto and Boesak say, the starting point of Exodus was ‘the cry’ of the oppressed,
then God’s response to their cry ‘I have seen affliction of my people… and heard their cry.’
This cry is the beginning of ‘Concientizacion’ of their oppression, here the word of God has
conscientizing function. According to J. Cheryl Exum who is a feminist Biblical scholar, the
God-fearing midwives and two other women, Pharaoh’s daughter and Moses’ wife
successfully spoil sported the Pharaoh’s attempts to mould history. The courage of these
18
Thiselton, New Horizons in Hermeneutics, 412,424.

7
women being not afraid of human but of God, is an example to existential self-involved
struggle.19Liberation reading says that, God opposes dispersion, forced labour, enslavement,
and forced Christianization, since God gave the Law only to ‘freed-ones (from liberation, e.g.
Abram or Israelites) i.e. liberation (from Colonisers) is precondition for giving the Law. The
Israelites’ exodus is a sign of God’s desire of equality against hierarchy, productive autonomy
against exploitation.20
Evaluation
The paper on Latin American readings and liberationist hermeneutics has challenged
the understanding of biblical interpretation and its relationship to power structures. It has
helped to realize that the traditional Western approach to biblical interpretation can be
Eurocentric and neglect the experiences of marginalized communities. The emphasis on
social analysis, contextualization, and the use of biblical texts to achieve liberation has
projected the importance of considering the historical and cultural contexts in which the Bible
was written.
The Latin American reading of the Bible is predicated on several key presuppositions,
including a focus on reading from the perspective of the poor, a commitment to
contextualization, and a communitarian approach, which collectively shape a distinctive
hermeneutic that challenges dominant powers and structures and offers a powerful tool for
social transformation and solidarity with the marginalized. While the process of information
incorporates social analysis, contextual reading, and a hermeneutic of hope that will enable
the reinterpretation of the Bible as a source of transformation for the marginalized or poor.
The result projects the empowerment of the marginalised group, advocacy for social justice,
cultural relevance of the Bible and so on.

Conclusion
In conclusion, the concept of Latin American readings and liberationist hermeneutics,
which emerged as a response to the historical experiences of oppression and marginalization
in Latin America. The region has a rich history of indigenous cultures and civilizations,
which were disrupted by the arrival of European colonizers. The Latin American reading
offers alternative approaches to reading and interpreting Scripture, valuing the experiences of
the oppressed and marginalized. This approach is characterized by a focus on social sciences,
Marxist thought, and hermeneutics of suspicion, which challenges existing hierarchies and

19
Thiselton, New Horizons in Hermeneutics, 417-420.
20
R. Morgan, “Liberation Theologies,” in Dictionary of Biblical Interpretation K-Z, eds., John H.
Hayes et. al. (Nashville: Abingdon Press, 1999), 66-68.

8
power structures. The methodologies employed in Latin American readings, including social
analysis, contextualization, and the use of biblical texts to achieve liberation is also discussed.
It provides the contributions of Latin American theologians such as Gustavo Gutierrez and
Juan Luis Segundo, who emphasized the importance of reading the Bible from the
perspective of the poor and oppressed. Thus, the concept of Latin American readings and
liberationist hermeneutics, which emerged as a response to the historical experiences of
oppression in Latin America, offering alternative approaches to reading Scripture that
prioritize the experiences of the oppressed and marginalized.
Bibliography

 Thiselton, Anthony C. New Horizons in Hermeneutics: The Theory and Practice of

Transforming Biblical Reading. Michigan: Zondervan Publishing House, 1992.
 Richard, Pablo. “Biblical Interpretation from the Perspective of Indigenous Cultures
of Latin America.” Ed. Mark G. Brett. Boston: Brill Academic Publishers Inc., 2002.
 Maisuangdibou, M. and Hunibou Newmai. Biblical Hermeneutics: Methodologies
and Perspectives. New Delhi: Christian World Imprints, 2023.
 Carroll R, M. Daniel. “Introduction: Issues of ‘Context’ within Social Science
Approaches to Biblical Studies.” In Rethinking Contexts, Rereading Texts:
Contributions from The Social Sciences to Biblical Interpretation. Ed. M. Daniel
Carroll. Sheffield: Sheffield Academic Press, 2000.
 Sugirtharajah, R.S. The Bible and The Third World: Precolonial, Colonial, and
Postcolonial Encounters. Cambridge: Cambridge University Press, 2004.
 Torres, Sergio. “Divergences: A Latin American Perspective.” In Third World
Theologies: Commonalities and Divergences. Ed. K. C. Abraham. Bangalore: St.
Paul’s Press, 1995.
 Altman, Walter. Lutheran and Liberation: Latin American Perspective. Trans. Mary
M. Solberg. Minneapolis: Fortress Press, 1992.
 Morgan, R. “Liberation Theologies.” In Dictionary of Biblical Interpretation K-Z.
Eds. John H. Hayes Et. Al. Nashville: Abingdon Press, 1999, 66-70.

Internet Source

 “What Is Latin America? Definition and List of Countries.” Thought. Accessed 19 th

July, 2024, https://www.thoughtco.com/what-is-latin-america-4691831.