Liberation theology was considered both a radical and political movement in Roman Catholic theology. It proposes the fight against poverty and deepens the relationship between Christian theology and political activism. He interpreted the teachings of Jesus in relation to liberation through economic, political and social conditions. Liberation theology spoke about how the Christian Church should act in order to bring about social change and support itself through the task force. It also explains how the Church should be a movement for people who have been denied their rights, resulting in poverty and deprivation. Liberation theology also caused a surge in which many important people involved in Christianity did not approve of it. The largest organization that played a role in the creation of liberation theology was the Latin American Episcopal Council, composed of Catholic bishops from Latin America. . In 1968, CELAM created the Medellin Conference in Colombia where it officially announced its support for Liberation theology. They wondered how to apply the teachings of Vatican II in Latin America, heavily influenced by liberation theology. Shortly afterward, the Medellin Document caused a rapid development of liberation theology in the Latin American Catholic Church, although it was criticized by the Vatican, where Pope Paul VI attempted to slow the movement. As liberation theology quickly gained support in South America, CELAM hosted the Puebla Conference in Mexico in 1979. During the conference, Orthodox bishops were given a change to regain control of the elements. radicals, but they failed. Many liberation theologians were barred from participating in the Puebla Conference as many felt it would obstruct the effort......middle of article......considered a new social order where equality is given to everyone rather than in terms of life after death. In liberation theology, salvation is not seen as a denial of eternal life, but simply as a way of emphasizing that eternal life and temporal life intersect. The goal is to reach eternity. Finally, the fourth characteristic of liberation theology is the knowledge of God. Liberationists argue that God appears to favor the capitalist social structure and is detached from the interaction of humanity. For this reason, many believe that God is impervious to cruelty and exploitation. However, liberation theologians have attempted to explain to their fellow citizens that God is not impassive, but simply dynamically involved on behalf of the poor. Since God opposes coercion and exploitation, those who follow him must also oppose it..