Liberation theology was considered both a radical and political movement in Roman Catholic theology. It proposes the fight against poverty and explores the relationship between Christian theology and political activism. He interpreted the teachings of Jesus in relation to liberation across economic, political and social conditions. Liberation Theology spoke about how the Christian Church should act to bring about social change and to support itself with the working group. He also explains how the Church should be a movement for people who have been denied their rights, which has led to poverty and deprivation of human beings. Liberation theology also caused a rise in which many prominent 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, made up of Roman Catholic bishops in Latin America. . In 1968, CELAM created the Medellin Conference in Colombia where it officially announced its support for Liberation Theology. They discussed how to apply the teachings of Vatican II in Latin America, which is heavily influenced by liberation theology. Shortly thereafter, the Medellin document caused liberation theology to develop rapidly in the Latin American Catholic Church, although it was disapproved by the Vatican, with which Pope Paul VI tried to slow the movement. With the rapid acceptance of liberation theology in South America, CELAM hosted the Puebla Conference in Mexico in 1979. During the conference the Orthodox bishops were given the opportunity to regain control of the radical elements, but they failed. Many liberation theologians were banned from attending the Puebla Conference because many thought they would hinder the effo...... half of document ...... seen as a new social order in which 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 a way of emphasizing that eternal and temporal life intersect.” The goal is to gain access to eternity. Finally, the fourth characteristic of liberation theology is knowledge of God. Liberationists argue that God appears to favor the capitalist social structure and that he is detached from the interaction of humanity. For this reason, many think that God is unreceptive to cruelty and exploitation. However, liberation theologians have tried to explain to their fellow citizens that God is not emotionless, but simply dynamically involved on behalf of the poor. Consequently, since God is opposed to coercion and exploitation, those who follow him must also be against it.