There is now general agreement that Christians, in virtue of their Christian commitment, should engage in social and political action, particularly on behalf of the poor and oppressed. That is the presupposition behind liberation theology. At the same time the conviction persists that social and political action is not properly religious action, but, strictly speaking, only the consequence or overflow of religion into a non-religious, secular sphere. Hence the felt necessity, especially on the part of those with religious authority, to qualify the acceptance of liberation theology with frequent warnings that the Christian religion should not be reduced to social and political action.

More widespread among ordinary religious people is the manner in which the perennial need for reflection becomes a devaluing of social and political action in favour of interior contemplation as alone truly religious. People are urged to withdraw at regular intervals from their social involvement, which is dubbed external activity, in order to find God once more in the properly religious activity of personal, meditative prayer. The religious life is seen as the inner life in contrast to the outer life. The locus of the Transcendent and of religious experience is identified with the realm of interiority. To work for the liberation of the poor and oppressed may be demanded by religious faith, hope and love. It is applied religion, but it is not of the essence of religion, which is found in the inwardness of union with God.

This tendency of the Christian religion has been strongly reinforced by interest in the Eastern religions.