Second Episcopal Conference of Latin America

In an introductory statement the bishops wrote:[2] The difficult progress towards development and integration [in Latin America] could become an important catalyst in the process of unification to which the whole human race is converging today.

Bishop Dom Hélder Câmara called for a "structural revolution" which would allow for integral development and the full flourishing of every human person.

[6] The Medellin Conference in 1968 opened the way for the development of liberation theology, and endorsed the formation of base communities under lay leaders approved by the pastor.

In 1978 Pope John Paul II, a staunch opponent of Communism in his native Poland, diminished the influence of liberation theology by appointing in Latin America only conservative bishops.

"All of the sectors of society, but in this case, principally the social-economic sphere, should, because of justice and brotherhood, transcend antagonisms in order to become agents of national and continental development" (Justice, 13).In contrast to this, the liberationist model denounces the political-economic model now in place as "institutionalized violence", which must be "conquer[ed] by means of a dynamic action of awakening (concientización) and organization of the popular sectors" (Peace, 16, 18).The more conservative bishops at Medellin continued to see themselves as the protectors of the masses, while the poor masses were being encouraged to become literate and take control of their own destiny.

[8] Gustavo Gutiérrez, the author of A Theology of Liberation (1973), sees the tension in the documents of Medellin as arising in the bishops' attempt to reach all Latin American communities, no matter where they stood, and begin introducing more liberationist views.