Bibliographic record
Abstract
Latin American liberation theology, born officially less than twenty-five years ago at the second general conference of Latin American bishops held at Medellin in 1968, is widely recognized for insisting that the experience of the poor majorities should have primacy in thinking about everything in heaven and on earth, on the character of society and the world, our God, our hope for salvation and the mission of the Church.This shift has involved more than a new content in theology; it has also involved a new way of doing theology.As Gustavo Gutirrez articulated it in his first visit to the CTSA, "an oppressed and believing people [has] a right to think.And doing theology is participating in this right to think-to think one's faith in the Lord, a right to think one's liberating experiences." 1 The poor have the right to describe and interpret their own experience and their faith, to be fully incorporated into the political process and into the Church as active subjects of history and of theology, active doers rather than mere passive receivers, speaking for themselves in the debates over the nature of God and of society, and over the future of the world and of the Church, and, all importantly, having a voice in decision making.As Gustavo has reminded us here today, this option for the poor involves a global option, requiring not only peace and justice commissions as part of the mission of the Church, but the total reformation of the Church in terms of the option for the poor, as the only way for all to the truth and to salvation. 2 In many ways, it seems to me, we here in North America are only beginning to glimpse the meaning of this global challenge for the Church.It is true that many Christians have been in the forefront of struggles for justice and peace in the U.S. and Canada, and that this witness has had a significant impact on our societies, on theology, and on the Church.Yet there has been a tendency to see these issues as pertaining primarily to specific constituencies-women, or minorities, or the Third World, or environmentalists-and to be the business of specialized peace and justice committees and offices, and of the specialized tradition of 'Gustavo Gutirrez, "The Voice of the Poor in the Church,"
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How this classification was reachedexpand
Full frame distilled prediction
Teacher imitationNot calibrated prevalence, not ground truth. Human validation pending. Learned from the 10,348 direct Codex labels and 10,348 direct Gemma labels. Candidate is the union of thresholded teacher heads; consensus is their intersection. These outputs are machine_predicted_unvalidated and are not human labels or direct frontier model labels.
Codex and Gemma teacher scores by category
| Category | Codex | Gemma |
|---|---|---|
| Metaresearch | 0.002 | 0.000 |
| Meta-epidemiology (narrow) | 0.000 | 0.000 |
| Meta-epidemiology (broad) | 0.000 | 0.000 |
| Bibliometrics | 0.000 | 0.001 |
| Science and technology studies | 0.001 | 0.000 |
| Scholarly communication | 0.004 | 0.004 |
| Open science | 0.003 | 0.002 |
| Research integrity | 0.000 | 0.000 |
| Insufficient payload (model declined to judge) | 0.084 | 0.006 |
Machine scores (provisional)
The two teacher heads of the student model, read on this work. A score orders the frame for review; it never asserts a category, and the validation status ships verbatim with every row.
Baseline scores from an immature model (maturity gate not passed, 7 training rounds). Scores rank; they never assert a category.
score_only:v0-immature-baseline · verbatim from the scoring run: score_only means the number may rank works, and no category label ships from itClassification
machine, unvalidatedMachine predicted; both teacher heads agree on what is shown here.
How this classification was reached, model by model and score by score, is at the end of the page under "How this classification was reached".