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theolo gica xaveriana vol. 71 • año 2021 • bogotá, colombia • issn 2011-219x 1
doi: https://doi.org/10.11144/javeriana.tx71.psptapt
Puebla: The Start of a Path Towards a More Audacious
and Prophetic Theology in Latin America∗
Víctor Martínez Morales, S. J.a
Pontifical Javeriana University, Bogotá, Colombia
http://orcid.org/0000-0003-0253-7234
received: 20-11-19. accepted: 14-03-2020
* Reection paper.
a Corresponding author. E-mail: vicmar@javeriana.edu.co. Current dean of the Faculty of eology
of the Pontical Javeriana University. Member of the Didaskalia Research Group. Category A1 by
Minciences.
S: 40 years ago, the Latin American bishops convened in Puebla to reect upon and
point towards new pastoral horizons and theological construction. is article conveys the
dynamism, strength, and vigor of the message emanating from that meeting. Puebla gave clues
of a new theology that, adhering to the Latin American method, can respond to the problems
that question us with unprecedented vigor and invite us to envision new routes, elds of new
approaches, and ways yet unpaved. e message arising from Puebla continues to be current.
It opens up hope of new theological construction seeking to give a new dimension to its task,
understand God’s action in history dierently, as well as the human condition and its relation
to nature. We live in a plural context, broad and open to the construction of theologies able
to oer new interpretations of God’s revelation and action, a propitious moment to rethink
theological eorts, regarding the challenges presented by Puebla. In this horizon, theological
work should be understood from the experience of faith and fundamental openness of the being
to God’s creative and salvic action, in the gratuity of liation in the Son and not as a mere
intellective obligation of the Christian faith. Puebla presents, not only for the Latin American
people, but for the church in general, a reection in which we are constantly reminded that
human beings can transform situations of injustice into opportunities for liberation, forgiveness
and mercy. It is up to every Christian to undertake a path of trustful commitment, marked
by a spirit of solidarity and responsibility towards his or her neighbour. In this way one can
make known the face of God of whom Puebla speaks and who cries out for justice.
K: Commitment; hope; experience of faith; Puebla; pastoral work; theological eort.
puebla: the start of a path towards a more audacious and prophetic • víctor martínez, s. j.
2
Puebla: el inicio de un camino hacia una teología
más audaz y profética en América Latina y el Caribe
R: Hace 40 años los obispos latinoamericanos se reunieron en Puebla, para reexionar
y señalar horizontes pastorales y de construcción teológica. En este artículo, mostramos el dina-
mismo, la fuerza y el vigor del mensaje emanado de aquel encuentro. Puebla dio pistas para una
teología nueva que, el al método latinoamericano, puede dar respuesta a los problemas que
nos interpelan hoy con fuerza inusitada y nos invitan a vislumbrar nuevos derroteros, campos
de propuestas alternativas y caminos todavía intransitados. El mensaje de Puebla sigue siendo
actual y nos abre a la esperanza en la construcción de una teología que busca redimensionar su
quehacer, para comprender, de manera distinta, la acción de Dios en la historia, la condición
humana y su relación con la naturaleza. Vivimos en un contexto plural, amplio y abierto a la
construcción de teologías capaces de ofrecer nuevas interpretaciones de la revelación y la acción
de Dios; un momento propicio para repensar la labor teológica, de cara a los desafíos presentados
por Puebla. En este horizonte, el trabajo teológico debe entenderse desde la experiencia de fe y la
apertura fundamental del ser humano a la acción creadora y salvíca de Dios, en la gratuidad de
ser hijos en el Hijo y no como una mera obligación intelectiva de la fe cristiana. Puebla presenta,
no sólo para el pueblo latinoamericano, sino para la iglesia en general, una reexión en la que
se nos recuerda constantemente que los seres humanos pueden transformar las situaciones de
injusticia en oportunidades de liberación, perdón y misericordia. Corresponde a cada cristiano
emprender un camino de compromiso conado, marcado por un espíritu de solidaridad y
responsabi lidad hacia su prójimo. De esta manera se puede dar a conocer el rostro de Dios
del que habla Puebla y que clama por la justicia.
P : Compromiso; esperanza; experiencia de fe; Puebla; pastoral; quehacer teológico.
H :
Martínez Morales, Víctor “Puebla: the start of a path towards a more audacious and prophet-
ic theology in Latin America”. eologica Xaveriana (2021): 1-16. https://doi.org/10.11144/
javeriana.tx71.psptapt
theolo gica xaveriana vol. 71 • año 2021 • bo gotá, colombia • issn 2011-219x 3
Introduction
A look at the concluding document of the III Latin American and Caribbean Episcopal
Conference, which took place in Puebla in 1979, leads us to reconsider the event in
light of of its meaning and current strength. is is evident when facing the challenges,
horizons, and options that Puebla invites us to, as part of our theological tasks. In this
measure, the proposal is to consider the approach by which Puebla revealed horizons
that today should be the subject matter of theology, imperative projects and perspec-
tives for current theological reection, and theological themes not yet delved into nor
approached with sucient rigor.
erefore, we set out to demonstrate the way theology has been consigned
in the Puebla document. Its dynamism and strength continue to be valid, oering
sucient theological study resources. is eort calls for clearing new pathways, new
proposals, and perhaps unexplored roads. In regard to being the bearers of the good
news of the Gospel, we should make the armation “new wine in new wineskins”
(Mt. 9:14-17; Mk. 2:21-22; Lk. 5: 33-39) a reality.
e Puebla document oers clues to a new theology that, while remaining loyal
to the principles of the Latin American method, manages to answer the problems
that presently interpellate with unusual force. As Pope Francis states, “the theologian
complacent with his completed and nished thought comes through as mediocre”1
erefore, we aim to respond to the present challenges with present-day responses.
It is the only way to open up the future with hope. Because of Puebla’s contribution,
we have the responsibility to glimpse at and design theological knowledge capable of
responding to our current reality and the changing times we are undergoing.
is way, going back to the legacy of what took place and was consigned in the
Puebla document, present-day theology is invited to select useful topics and subjects
of singular signicance. Such is the contribution we can oer for theological reection
regarding the lives of the faithful; that is, from being who we are and having what we
do eectively contribute to our continent’s liberation.
The Outlook, Enlightenment and Pastoral Praxis
Let us begin with the following statement by Brazilian theologian and ecologist,
Leonardo Bo (1938), in which he is referring to the unique organization of the
Puebla document:
1 Francisco, “Constitución apostólica Veritatis gaudium sobre las facultades y universidades eclesiás-
ticas” 3.
puebla: the start of a path towards a more audacious and prophetic • víctor martínez, s. j.
4
Everything comes to light in the approach consecrated by Christian base
community’s practice and the continent’s theological reection inscribed in
the Liberation eology framework: observe analytically, judge theologically,
and act pastorally. Firstly, the whole document initiates with a comprehensive
critical analysis of the Latin American social reality detecting the main anxieties
and hopes of our peoples. eological reection is constructed at this point
to rethink in light of the faith the identied challenges in the examination.
Conclusively, Christian practice guidelines are laid out, imperative to the
analysis and reection on eective action in link with reality.2
Indeed, as a document, Puebla is the arrival point of prolonged work, prayer,
and discernment in the entire Latin American and Caribbean Church. It has been
considered the highest eort of ecclesial participation where the episcopal conference
is but a moment of this total participative process. Hence, Puebla is seen more as an
ecclesial event rather than a continent’s episcopal assembly3.
e diagnostics on the Latin American and Caribbean reality elaborated in
Puebla is not the result of scientic work nor measurements upon the population but
the fruit of pastoral experiences. From that arises its richness and strength. Christ’s
faces in Latin America (nos. 31-39 of document) are of those who suer, the tangible
underprivileged and victims of the continent’s economic, political, and cultural systems.
Puebla founds itself on the outlook upon the reality of our peoples, their
oppressive and destitute situation. ese result from exploitation and pauperizing
mechanisms, relations of inequality and exclusion, the presence of unbalanced struc-
tures between the hub and the peripheries, where the elite monopolize power, wealth,
and knowledge before a people that lack the basic needs to guarantee their livelihood.
Reality comes to light from the standpoint of the Word, pontical magisteri um,
and ecclesial documents. As to our people’s desire for an integral liberation4, the
following question is answered: what are the paths of liberation that God makes
known?5. e answer is Jesus Christ. at being said, “Christ Liberator should be
explicitly announced”6. ough the document embodies conservative Christology,
2 Bo, “Lectura del documento de Puebla desde América Latina oprimida”, 57-58.
3 “e Puebla document […] was not only the product of a brief episcopal assembly but also the eorts
of believers (thinking and prayerful) of the whole Church of a continent. In many countries and dioceses,
an opportunity was given to all to collaborate from the simple Catholic of Sunday Mass (able to answer
several surveys) to the simple suggestions of poor and distant communities, to the most specialized
and technical contributions of movements, parishes, dioceses and national episcopal conferences”, 84).
4 Celam, “Documento conclusivo de Puebla” 5.4.,
5 Ibíd. 163.
6 Ibíd. 1032.
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there is a constant watch for this bright horizon in Puebla, Which was illuminated by
the Second Vatican Council, the Evangelii nuntiandi exhortation, and the Me dellin
Document to lead to this nding, in Puebla:
e image of a Jesus Christ, Liberator, whose option was for the poor,
announc ing and making God’s Kingdom a reality through his liberating
practices as God’s total and global liberation, and thereon. Such is authentic
Christology that supports the Latin American Church’s great options committed
to its peoples’ integral liberation.7
e third movement is practical-pastoral work; the most apt means for
evan ge l i cal action. at is the option for goals and means that lead to the Church’s
mission. Puebla projects itself as an evangelization action of the culture to serve and
liberate our people, encompassing a call and a broad range of tasks. An analytical
look on reality (observ ing), theological enlightenment (judging), and pastoral action
(taking action) are the approach that leads to the depth and experience of faith that
comes from reality8.
Without a doubt, this methodological contribution is of profound signicance
for theology. e method followed and consigned in Puebla positioned itself not
only in Latin American theological work but also contributed to world theology. e
springboard of theology ought to be reality, current situations, and perplexing events
arising from the issues that concern us should be the springboard.
eology must be accurate in pointing out the causes and ways to eradicate new
forms of slavery, poverty, violence, and suering of a signicant part of our peoples.
eology cannot be indierent to either misery or anguish. Instead, it must give
direction to reection, production, and teaching to favor victims of human iniquity.
The Church in Puebla: God’s People
For some authors, the ird CELAM Conference in Puebla was a meditation on the
Latin American Church. It deals with the legacy derived from the Second Vatican
Council, whose strength of insertion in the modern world was reected in Medellin
a decade before. e Second Vatican Council had underscored and introduction of
the Church as the people of God, conformed by men and women living in commu-
7 González y Ruiz, Puebla. El hecho histórico y la signicación teológica, 65.
8 “e Puebla Document is structured based on the traditional method of seeing, judging, and taking
action (elaborated and popularized by the Catholic Working Youth of Belgium). e second part
occupies the key position of judging that procures the step from seeing to taking action. Aforesaid was
the meaning of what we called the double theme of identity, the articulating nucleus of the Puebla
docu ment” (Alessandri, “Puebla y sus repercusiones”, 97).
puebla: the start of a path towards a more audacious and prophetic • víctor martínez, s. j.
6
nity, encouraged by God Himself, and are the seed and hope of the Kingdom9. In
emphasizing the Church as the people of God, the Church reestablishes the dignity
of the laity. We are all members of the Church; all, women and men; all belonging to
the people, hierarchy, and laity; a priestly people in its entirety.
e Latin American post-conciliar ecclesial experience distinguishes two stages,
the social dimension deriving from the apostolic movements of religious and priestly
bodies and the active laity. It regards the committed elite, owned by the urban middle
class. is movement focuses on small action and militant groups. erefore, small
communities, ferment of the Christian people, benet from the change in social
structures, and consciously act upon all injustice; communities seeking liberation as
a united response concerning the poor. Medellin clearly expresses this stage.
e second division turns to the Latin American people aiming to listen to
their voices and outcries. In that respect, the main interest is placed upon popular
pastoral work since it revalues popular religiosity and stresses on the small community.
e popular supporting classes incarnate the Church giving birth to ecclesial
base communities and popular liberating pastoral work. e Church’s relation-
ship with civil society is the inauguration of a new model: a direct connection
without the mediation of State or governing classes. e Church directly inserts
itself within the popular classes desiring to be more than just a church for the
people. It wishes to be a Church with and of the people; a Church borne of
the faith of those oppressed.10
e strength and identity that ecclesial base communities are gradually
acquiring are consequential to that ecclesial notion. “It is not unusual that, in the
conference, the idea of Church as the people of God, occupy a privileged place”11.
Now if Medellin explicitly stressed the Church being a community, Puebla
addressed itself to the Church as a people of God encompassing base communities12.
On the one hand, that is, including communities centered on the Word, experience,
9 Concilio Vaticano II, “Constitución dogmática sobre la Iglesia Lumen gentium” 9.
10 Bo, “Lectura del documento de Puebla”, 55.
11 Quarracino, “Historia y fases principales de la nueva conciencia eclesiológica en América la ti na:
Va ticano II-Medellín-Puebla”, 32.
12 Ecclesial base communities create a greater personal inter-relationship, acceptance of God’s Word, an
examination of life, and reection upon reality. In light of the Gospel, commitment to family, work,
neighborhood, and the local community becomes stronger. We happily report an increasing number
of small communities as our own important ecclesial fact and hope for the Church. e aforesaid is
mos tly noticeable in the peripheries of large cities and rural areas which prove ideal environments for
the sur ge of new laity services where family catechism and adult faith instruction has been imparted
in simpler and more adequate ways. (Celam, “Documento de Puebla” 629).
theolo gica xaveriana vol. 71 • año 2021 • bo gotá, colombia • issn 2011-219x 7
and sacramental celebration and, on the other, their commitment to human promotion
and justice, to contributing to the construction of God’s Kingdom.
We cannot overlook those who considered these communities a deviation from
the true meaning of community or, even more so, the hypertrophy and marring of it.
In that measure, they were a “popular Church,” constituted from “below,” uneducated
as to the magisterium and hierarchy. Suppose such reality in some communities’ praxis
is undeniable. e persecution and annihilation of ecclesial base communities13 in
the entire Latin American and Caribbean continent albeit some have survived, are
equally undeniable.
Assessing the Church as the people of God derives from an important, three-
fold set of themes: popular religiosity, culture, and history. As for popular religiosity,
the presence of the continent’s poor Latin American Christian people made its value
resurface,” as also “the issue of its existence, originality, and restoration of its values”14.
Nonetheless, popular religiosity acquired its highest degree of understanding, assess-
ment, and legitimacy concerning history and culture, demanding a higher degree of
awareness. “Puebla, in its ecclesiological development, considers the Church as a People
of God. People, culture, and popular religiosity are topics intimately connected”15.
Considering popular religiosity, history, and culture allows for making distinc-
tions, as well as forming and claring theological reection in its depth and intention
regarding elements like religion, religiosity, devotion and piety. To those, add popular
religion, religiosity, and piety. At this point, it is convenient to warn dierent options
should be had when wedging in concepts, provided the wording congures realities.
Since our people are the recipients and subject of our theological work, the real
issues, contact with, experience and nearness to the people is a reality of the concrete
incarnation. at reality makes us opt for a mode to make theology based on reality,
its actual situation, events, and issues.
Presently, it is necessary to remember that we must, rst of all, start from life,
history, and reality, not from its projection or undertakings. Second, to go beyond
our comfort zones to assume ambiguous realities whose dierent shades are annoying
13 “An ascertainment made by Pueblo, almost lightly, explains why there are misgivings or repression on
behalf of our countries’ dominant forces concerning them. e poor, also encouraged by the Church,
have begun to consolidate to live out their faith and claim their rights. e Church’s prophetic de cry
and its concrete commitments in regards to the underprivileged have wrought at times, persecu tion
upon themselves […] of diverse kinds and the destitute have themselves been victims. (Perdía, “Factores
generales que determinan hoy la nueva conciencia de la Iglesia latinoamericana”, 44).
14 Quarracino “Historia de la nueva conciencia eclesiológica”, 33.
15 Ibíd., 35.
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8
and threatening. e option is love, the generator of life, loyal love, and the meaning
and strength of relating to one another. We must go beyond the gospel doctrine, from
religion to faith, to question: “Where do the poor pray? What is the religion of the
deprived? What do the underprivileged celebrate? […]. is religious hue gives a new
tonality to the theological reection of Latin America”16.
Integral Liberation, a necessary balance
Two underscoring points mark a double tendency in the Latin American Church.
e rst underlines the mission of the Church as something primarily religious, its
stress on the spiritual and interest in the formation of a good Christian. Consequently,
conversion leads to a change in structures and commitment—the second, assuming
integral salvation as the Church’s mission underlines how the whole process should
develop from the poor. Working towards a new way of living together should be
considered politically, socio-historically, and culturally.
Two clear designed tendencies in the continent with two diverse pastoral prac-
tices and their respective theologies are: one continuous, and one innovative
[…] Both these tendencies keep the Latin American Church in tension as
clearly proven to Puebla in the preparatory phase. e continuing tendency is
to attempt making Puebla a discerning assembly of correction and rectication
of Medellin’s “erred interpretation.” Mostly, [as to] the preferential option for
the poor, the integral liberation, base ecclesial communities, understood as a
Church born of the people by the Holy Spirit. e innovative tendency is to
conrm and give consistency to Medellin’s better options, establish a new type
of direct relationship between the Church and civil society, in an alliance of
participation and liberty with the lower social class divested of participation
and liberty.17
As a refult, there were many concerns, misgivings, warnings, and lack of trust
reached Puebla. Additionally, their centering of Jesus’ persona in their presence,
attitudes, interventions, and profound, meaningful statements is clear in their
commitment towards the most underprivileged. In an evangelizing Church in favor
of Human rights and social justice, the desire for the favoring option of an integral
liberation is evident. Accordingly, during the conference, an equally distant and
balanced position between the two tendencies made possible the creation of a propi-
tiously peaceful and serene atmosphere radiating the continent’s ecclesial life.
16 Hurtado, “La religión del pueblo en América Latina”, 199.
17 Bo, “Lectura del documento de Puebla”, 57-58.
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A Prophetic Clamor
e Latin American and Caribbean Church veries its prophetic action by its dynamics
in decrying all sins of injustice, oppression, and repression in the dierent sites of the
continent, where torture, the number of the missing, and the doctrine of national
security had become the State’s policy. Ten years following Medellin, the clamor was
evident: “Medellin was now pointing towards […] the proof of this fact: ‘a hollow
clamor erupts from millions of men, asking their pastors for liberation that comes
from nowhere.’ It might have then been a silent one, but now it is clear, increasing,
and threatening18.
at was undoubtedly a prophetic attitude of commitment and struggle, veri-
ed by the favored option for the poor and the defense of Human Rights. A ght in
which unmasking all social sin was to become the nodal part of all Christians’ mission.
Prophetism from the standpoint of parrhesia and conversion opens ways
towards hope and liberation. In sequence to Medellin, Puebla undeniably echoes
this centered reality on the announcement of the Gospel. e sense of it is a turning
over to the persona of Jesus Christ in His announcement of the Good news, bearer
of life in abundance.
us, for Puebla, the prophetic Church is the evangelizing Church, the
Chur ch of the poor, and the liberating Church. at is, it is dealing with a cre ative
Church that clears ways towards the source itself of the Gospel to denounce all
idolatry and ideology against God and man. Puebla placed in evidence that the Latin
American people are not only poor and oppressed but at the same time believing and
possessing a strength of hope and liberation.
At this time, our theological task of commitment towards promoting justice
encouraged by the prophets’ radical and decisive actions and proceedings should not
diminish. e critical role of theology should be maintained. It is real prophetic power
in its denouncement and announcement dynamics, hinting at options that construct
new realities and possibilities, oering and setting free change and transformation
processes.
Today, particularly in Latin America, particularly in Colombia, the struggle
for justice and the defense of Human Rights has cost the disappearance and death of
numerous social and environmental leaders, defenders of life and dignity. ey are
the prophetic voice of our time.
18 Celam, “Documento de Puebla” 89.
puebla: the start of a path towards a more audacious and prophetic • víctor martínez, s. j.
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The Poor, Always a Preferential Option
Puebla conrms the option proposed in Medellin: “We declare that there is a need in
all the Church for conversion in opting for the poor with an outlook on their integral
liberation”19. Considering that:
Favoring the poor to announce the Gospel in an all-inclusive language in
con trast to a particularity or preference, may be very annoying to many. From
that stance, the Gospel seems harsh and demanding to the privileged in an unjust
social order. Exclusivity would sideline them implied in this announcement
seen as an outcry against all that strips and oppresses the poor.20
Poverty reaching total destitution in the rst decade of the current century has
proven worse to an overwhelming majority21. Puebla confronts us beyond recorded
gures with real faces belonging to the indigenous, peasant, working, and marginal-
ized brothers and sisters. To this respect, it is worthwhile mentioning that in their
midst, it is the women in the dierent social sectors doubly exploited, marginalized,
and oppressed.
For that matter, evangelization must start with a genuine commitment to the
poor, taking a stand against injustice’s prevailing oppressive mechanisms. In claiming
rights and dignity, it is imperative to work for the people’s organization, awareness,
leadership and action22. is should happen with unfailing faithfulness even during
times of persecution and vexation of which the poor, men and women of the Church
alike, have been made victims23.
Presently, more than ever, our theological task must favor the poor, the
vulnerable, and the crucied, in the clear option for the promotion of the faith and
the struggle for justice24. eology needs to be awless in pointing out the causes
and approaches in eradicating new forms of slavery, poverty, violence, and suering
in most of our peoples. eology cannot be indierent to misery nor anguish every
19 Ibíd. 1134.
20 Gutiérrez, “Pobres y liberación en Puebla”, 42.
21 See Celam, “Documento de Puebla” 1135.
22 “Puebla’s Church does not speak to the poor using words of resignation or patience, begging, or
charity; instead, in terms of liberation. e Church desires to be at the service of concrete movements
and works by which the poor themselves ght for their liberation. She does not propose to take their
place but rather, to awaken and train them to be the artice of their liberation.” (Comblin, “La confe-
rencia episcopal de Puebla”, 96).
23 See Celam, “Documento de Puebla” 1138.
24 e numbers of Puebla in which the faces of the poor of that time appear are well known. e question
we ask now is what are the faces of the poor and crucied of our time?
theolo gica xaveriana vol. 71 • año 2021 • bo gotá, colombia • issn 2011-219x 11
time it is obliged to orientate its reection, production, and teaching in favor of the
victims of human iniquity.
It is the theological task to consider, also, the poor in spirit, which implies
becom ing in charge of its evangelizing action and strength, throughout history. Also,
it is obedience to the Spirit and being led by Him. In this measure, we must deepen
in meaning and fecundity of its action, the community’s fabric and formation,
the making of the Word’s life and celebration.
erefore, it is vital to explicit and work on the meaning of the notion of
the poor with spirit, meaning that those who lack a livelihood live because of their
obedience to the impulse of the Spirit. In the same way, we must approach those
among the poor in spirit that make clear their relation to God. e way they place
themselves in His hands justies their living and sharing in peace together in poverty.
The Youth, An Ever Present Option
Young people have a preferential place in the Latin American episcopate: “Latin
American youth are not considered abstract. ere is a diversity of young people
distinguished by their social situation and socio-political experiences in their respective
countries”25. e youth both need to be evangelized and carry out the vocation to
evangelize. Favoring the youth in Puebla implies their integral liberation and search
for communion and participation in the Church26.
In response to the spirit’s call to center on Jesus’ persona is the search for faith-
fulness and an authentic life experience of Christianity. Of youth is the inquiring
attitude of non-conformity, endless questions about goings-on27. ey seek originality,
authenticity, and what is their own. Questions on meaning, on the one hand, induces
exposure of falsehoods, incoherencies, and untruths. On the other, they identify what
is essential and primordial: “Puebla is aware that a great part of them actively live their
faith and so, are the Church called to take part in the evangelization that she proposes”28.
Puebla’s option for the youth infers a call for the new generations to layout
new roads of liberation with passion. From the young face of Christ, to glimpses into
processes that make possible the faithful practice of Christianism in the continent.
Puebla also reveals the youth’s proactivity in constructing the Church and their role
in evangelization. at is, ecclesial and evangelizing processes are agents. Our theo-
25 See Celam, “Documento de Puebla” 1175.
26 Ibíd. 1166.
27 Ibíd. 1167.
28 Gutiérrez y Córdoba, “La opción por los jóvenes”, 312.
puebla: the start of a path towards a more audacious and prophetic • víctor martínez, s. j.
12
logical work cannot overlook our Latin American youth’s walkthrough nor critical
questioning, and non-conformist attitude in seeking that make them revolutionary
and propositive, capable of signicantly contributing to history.
e eyes of the youth are brimming with hope; they can oer all that is favor-
able to building a better future. With this in mind, our theological task encourages
the journey in that direction: towards the future. It encourages them to follow Jesus
persistently with renewed passion. To this measure, we trustingly expect a new birth
that will make us tread the journey that transforms us into pilgrims of hope.
Conclusion
e Puebla document, a product of the ird Latin American and Caribbean Epis-
copal Conference, is not just a document. Instead, it is the main event without which
the Latin American Church’s history would be dicult to understand. Only with
the insights and discussions generated in Puebla can articulate the previous and later
conferences, particularly Medellin and Aparecida (2007).
Puebla invites us to be mindful of our current theological task whose demands
we carry out in link with reality, precise conjunctions, and from the perspective
and surroundings of today’s destitute, victims, and neediest. Any theology’s focal
point should be anthropological; a comprehensive and integral reading that puts
any scien ticist, statistical, or socio-logistic reductionism in check. Far from inner
fragmentations in our theological task, we procure dialogue with other sources of
knowledge and disciplines that allow us to reach truth regarding Christ, the Church,
and the being.
Forty years after the Puebla Conference, we may arm that it has been accepted
with satisfaction and by many with real pleasure and relief. Its historical importance
is undeniable. Notably, it tends to make the message from Medellin extensive to
the Church’s evangelizing mission. We cannot say for sure that everything in Puebla
was perfect, for there were lights and shadows. “Several individuals had agitated the
phantom of a parallel Puebla. ere was no such parallel Puebla. Practically all known
Latin American theologians were present in Puebla, extramural, in particular, the best
representatives of the liberation theology”29.
It is not worthwhile to go through conspiracy movements particularly or in
regards to a parallel Puebla or whether whatever written was in fact stated, since they
may become challenging to our continent’s Church’s men and women, and theolo-
29 Comblin, “La Conferencia episcopal de Puebla”, 277.
theolo gica xaveriana vol. 71 • año 2021 • bo gotá, colombia • issn 2011-219x 13
gians of either gender. Conversely, it is convenient to underline intuitions and bets
that continue to be veriable.
As with Medellin, Puebla outlined continental ecclesial and theological tasks.
It introduced the theology of communion and participation to the unconscious level
making us more sensitive towards exclusion, marginalization, inequality, becoming
vulnerable, and injustice. e list of faces has increased compared to that of Puebla:
youth, women, the poor, afros, natives, migrants, the displaced, the homeless, social
and environmental leaders (male and female), people living with HIV, in prostitutes,
victims of violence. Alongside them are the animal species that have been aected
by life and made vulnerable at risk of extinction, suering human mistreatment; our
planet increasingly challenged in its capacity of resilience; our shared habitat trans-
formed into a vast waste deposit, as stated by Pope Francis30.
Puebla positions the approach of our theological tasks. ey conceive a theology
from the roots, from reality as a historical practice of liberation. How do we bring to
date the passion for the Gospel in these times of post humanisms, of comfort, and
intercultural societies? eology is closely related to history; Christology to concrete
faces, the Church to society; the Gospel to culture, the Kingdom’s values, and human
rights. e observing, judging, and taking action approach allows us to become aware
that there is still much to do though we have made strides.
As to our theological work, the ird CELAM Conference has blueprinted the
course of depth, investigation, and progress for the continent particularly in theological
issues. In continuity with Medellin, albeit causing rupture with a traditional theology
anchored in Christianity based on liberation theology, Puebla casts new models and
searches for commitment and transformation of the continent’s ecclesial life.
To go 40 years back to Puebla means to update points needing to be specied,
interwoven fabric adjustments, and tasks demanding reconsideration. However, as
women and men theologians, Puebla’s retrace requires a look at the task at hand,
unresolved problems, and pending work. Mainly, it implies a look at the challenges
not yet assumed, formulating of proposals and options, and the taking of actions.
New realities demand new theological works. A few realities that make up new
foci of interest and theological reection are: current ecological emergencies, the limits
to genetic therapy, the digital gap, nanotechnologies, increasing social inequalities,
immigration; also, catastrophic consequences of the economic market; the crisis of
the National State, religious pluralism and new technological and media culture.
30 Francisco, “Carta encíclica Laudato si’ sobre el cuidado de la casa común” 21.
puebla: the start of a path towards a more audacious and prophetic • víctor martínez, s. j.
14
On one hand, discernment is essential in both enlightenment and judgment.
On the other, a true prayerful, mystical, and contemplative life of prayer that brings
us down to our knees before God. From a live and incarnate faith, conscious and
consistent, nourished by a prayer of familiarity with the Creator, we can perceive the
path to follow.
Open to the mystery and pulled by God’s magis and Truth, with a passion
for the wisdom that springs from revelation, women and men theologians are called
to remain in the elds. Seeking and growing; permanently interweaving knowledge
and belief, because Truth is an intricate tapestry of dierent interpretations, open and
developing. From the kerygma’s core itself, the Gospel of Jesus incarnates in ecclesial
and human life, starting from the mystery encamped in the Trinity becoming the
Church, the leaven for universal fraternity.
Action is a product from the heart of the Gospel, the dynamics of which go
back to reality, recreate, change, and consequently transform. e Gospel calls us to
the liberating action of broad participation and integration and profound innova-
tion and creativity. is action is reected in the evangelization of cultures and the
enculturation of the Gospel. the dynamics of practice itself that going back to reality,
recreate, change, and consequently transform. It is the liberating action of broad
participation and integration and profound innovation and creativity. is action
veries the evangelization of the cultures and the enculturation of the Gospel.
Questioned by the new evangelization about practical-pastoral work, requires
that we be creative and discover new forms of reecting upon, producing, and teaching
theology. It demands new meaningful routes to encourage the transformation of our
society, our ecclesial communities, and our university institutions.
eological work today is closely related to other disciplines. eologians thus
are pressured to heighten dialogue with other sciences and with each other31. Interdis-
ciplinarity, multidisciplinarity, and transdisciplinary are seen as strategies or means that
clarify and empower theological proposals. ere is no reason why theology should
fear complexity. e relation with other elds of knowledge is imperative. Even more
so when it comes to teaching the sciences, specically, theology shall remain an ever
valid assignment.
In the future, the theological task must be the fruition of dialogue between
cultures and religious traditions. Interculturality, great synergy, and interchange shall
guide theological reection in an increasingly uniform and intercommunicated world.
A few theological issues shall also be enlightened, without a doubt in dialogues with
31 Francisco, “Veritatis gaudium” 4c.
theolo gica xaveriana vol. 71 • año 2021 • bo gotá, colombia • issn 2011-219x 15
the Christian ecumenical community. us, openness to conversations at dierent
levels and with dierent interlocutors is necessary. Ultimately, according to new
technical paradigms and communication, it is in creating networks, establishing new
ways of being connected and achieving new approaches to interaction that will lead
us to forge bonds with academic institutions and par centers dedicated to theological
reection in the dierent global latitudes32.
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