Latin-American, Asian, black and feminist Liberation theologies have in common that theology becomes re-defined from and by the perspective and experience of the oppressed group. The hope was that through doing theology from the margins—or from the ‘underside of history—the central models (paradigms) of traditional theology would be transformed: ethics becomes Liberation Ethics, concepts of God, Christ, and Spirit are grounded in the experience of the struggle for justice, the Bible is read as a text of Liberation, and a new readiness would appear to dialogue with the ‘submerged’ faiths of oppressed peoples.

My argument here is that the paradigm shift did not go deep enough. Looking around at the worsening crises of the world—African famine, environmental disasters, structural violence and the ineluctable spirals of poverty—it seems to me that Liberation Theology has not succeeded because it has not as yet tackled the roots of oppression in language and logic itself. Tracking the roots of oppression to their theological and philosophical sources is a necessary activity of liberation. It means questioning the foundational myth on which our western civilisation is based. Even the feminist attempts to construct a new ethics have not gone far enough. For example, American psychologist and educationalist Carol Gilligan attempted to construct an ethics of care and responsibility, based on her research, as opposed to an ethics of justice and fairness, (the categories of her colleague, Lawrence Kohlberg).