That practice, truth and freedom are inseparable is axiomatic for liberationtheology.

The defining characteristic of liberation theology is that it is a lived praxis insolidarity with the poor and oppressed. It is defined as theology, and not simplyas an ethical or pragmatic stance, in that the key question concerns the living ofa specifically Christian life, and the story of the Bible isbrought into dialogue with the story of life, the story of the world. Freedom isthe goal towards which practice is oriented. In this committed and value-ladenpractice, truth will be made manifest; the true character of the ideologicallydistorted structures of this world will be unmasked; and, for the truth ofGod’s fullness of life for all humanity, men and women will live anddie.

The commitment and practice of liberation theology requires three moments: themoment of praxis, the moment of reflection on praxis, and the moment of return toa renewed praxis. It begins and ends in praxis. Given this primacy, and the claimto a new way of doing theology founded in it, the question arises whether praxisis in itself epistemologically significant. Can we know through praxis? And if so,what can we know?

This question is significant not only for liberation theology, but for a widevariety of theologies of practice. The epistemological significance of practice isa question raised by the extensive contemporary use of the Pastoral Cycle, a modelof doing theology which begins in concrete experience and practice.