 The theology of liberation forged a whole new language: the “preferential option for the poor”, the “underside of history”, “the church of the people”, “orthopraxis is prior to orthodoxy” that influenced some philosophers of liberation. Still, two of the most important contributions of the theology of liberation to the philosophy of liberation were the imperative that critical reflection had to emerge out of committed praxis, and the problematization of the concept of “el pueblo”. The theology of liberation may be understood as theological reflection on what constituted a people, a community of faith. In short, theology of liberation asks: who is the subject of God’s soteriology. Most noteworthy is that Gustavo Gutierrez published his Teología de la liberación. Perspectivas (A Theology of Liberation) in 1971 in Peru, while Hugo Assmann published his Opresión-Liberación: desafío a los cristianos (Oppression-Liberation: Challenge to Christians) the same year in Chile. The Catholic Church also provided an institutional framework within which some of the work of philosophers of liberation could be pursued by hosting “jornadas”, sponsoring congresses, and providing teaching opportunities in its affiliated universities for philosophers of liberation, many who had been expelled from public universities.