Liberation theology is a Christian theological approach emphasizing the liberation of the oppressed. The term originated among Latin American Catholic theologians in the 1960s, and it has increasingly been used to describe similar approaches in other parts of the globe. It often engages in socio-economic analyses, and emphasizes social concern for those marginalized due to their social class, race, ethnicity, gender, etc.

Liberation theologies were first being discussed in the Latin American context, especially within Catholicism in the 1960s after the Second Vatican Council. There, it became the political praxis of theologians such as Frei Betto, Gustavo Gutiérrez, Leonardo Boff, and Jesuits Juan Luis Segundo and Jon Sobrino, who popularized the phrase "preferential option for the poor".

The option for the poor is simply the idea that, as reflected in canon law, "The Christian faithful are also obliged to promote social justice and, mindful of the precept of the Lord, to assist the poor." It indicates an obligation, on the part of those who would call themselves Christian, first and foremost to care for the poor and vulnerable.

Its roots can be traced to precursors like Catholic Action and the influence of the Second Vatican Council, which inspired new approaches to addressing systemic poverty and inequality in Latin America. While its theological framework centers on interpreting the Gospel through the lens of the oppressed, liberation theology also drew from broader socialist and anti-imperialist movements.

Latin America also produced Protestant advocates of liberation theology, such as Rubem Alves, José Míguez Bonino, and C. René Padilla, who in the 1970s called for integral mission, emphasizing evangelism and social responsibility.

The movement's theoretical foundations drew heavily from Marxist social analysis, particularly its critique of structural inequality and class oppression. While liberation theology did not adopt Marxism wholesale, its use of concepts like class struggle and the critique of global capitalism led to significant controversy within the Church. Pope John Paul II and the Vatican’s Congregation for the Doctrine of the Faith, led by Cardinal Joseph Ratzinger (later Pope Benedict XVI), criticized the movement for what they perceived as excessive politicization and alignment with communist ideologies.

Despite this opposition, liberation theology influenced political and social movements across Latin America. It was a driving force in the rise of grassroots ecclesial communities (Spanish: comunidades eclesiales de base), which mobilized marginalized populations to advocate for land reform, labor rights, and democratic governance. These communities often served as spaces for political consciousness-raising, blending religious practices with calls for systemic change. Liberation theology was particularly influential in countries like El Salvador, where figures such as Archbishop Óscar Romero became symbols of resistance against military regimes and human rights abuses.

Theologies of liberation have also developed in other parts of the world such as black theology in the United States and South Africa, Palestinian liberation theology, Dalit theology in India, Minjung theology in South Korea, as well as liberation theology in Ireland.