1. Faith experience supposes a personal and collective liberation process. It is an exodus experience. By no means does the Word of God serve to justify a situation of affliction: it is neither a drug nor the opium of the people. All the contrary, it denounces oppression and opens up a way of liberation in history. Really, what God likes is to release those bound unjustly, to untie the thongs of the yoke; to set free the oppressed and to break every yoke (Is 58, 6 ).

2. Exodus indicates the true-born of Israel as people, and as people of God. Its experience of faith is an experience of liberation. The living God, Lord of history, said to Moses, "I have witnessed the affliction of my people in Egypt and have heard their cries of protest against their slave drivers, so I know well what they are suffering. Therefore I have come down to rescue them out of land into a good and spacious land, a land flowing with milk and honey" (Ex, 7-8).

3. In Exodus, the people experience what it is walking along with God. God himself opens up a way. His footsteps are many, nevertheless they cannot be perceived, "Though the sea was your path; your way, through the mighty waters, though your footsteps were unseen" (Ps 77,20).

4. The Jewish liturgy of Easter proclaims the present sense of liberation of exodus: He who is oppressed, comes to celebrate Easter. In the Jewish framework of Easter, everyone relates their story. And all together celebrate the common history of Israel. On a litany rhythm whose chorus is "dayenou (it means: it would be enough), they proclaim the liberation from God; How many favours you have done to us ! ... If you had opened the sea for us without having us walk dry-footed across, that would have been enough for us... If you had given us the Law without having us enter into the land of Israel, that would have been enough for us. If you had had us enter into the land of Israel without lifting up for us the Election House (the Temple ), that would have been enough for us.

5. Contempt for the ways of God, framed in the Decalogue, leads to catastrophe and to exile (Lv 26,41). Exile is a path opposite to exodus. It is a consequence of the corruption so many time denounced, "There is no fidelity, no mercy, no knowledge of God but false swearing, lying, murder, stealing, adultery, bloodshed follows bloodshed " (Hos 4,2 ).

6. To the people of God, again captive in Babylon, liberation is announced as a new exodus, "Strengthen the hands that are feeble, make firm the knees that are weak, say to those whose hearts are frightened: Be strong, fear not! ... Then will the eyes of the blind be opened, the ears of the deaf be cleared; then will the lame leap like a stag, then the tongue of the dumb will sing" (Is 35,3-6).

7. John the Baptist is the voice who cries out, "In the desert, prepare the way of the Lord" (Mt 3,3 ). A new Moses is needed, a new Law , a new exodus. What should be a promised and fertile land of life and liberty to the people, has been converted to a land of oppression and death. Even the temple has been converted in support of an unjust and oppressive system. Jesus with the strength of the Spirit, removes man from that enslaved world, in darkness, in need of redemption , because where there is oppression the Word will be of liberation. Like that day in the synagogue of Nazareth, "The Spirit of the Lord is upon me, because he has anointed me to bring glad tidings to the poor. He has sent me to proclaim liberty to captives and recovery of sight to the blind, to left the oppressed go free, and to proclaim a year acceptable to the Lord " (Lk 4, 18).

8. A philosopher of our times expresses the liberation that announces Jesus like this, Dozens, hundreds perhaps, of popular story-tellers sang of the impressive images of simple, suffering people, who had been humiliated and offended, when they could imagine that everything was possible: that the blind could recover their sight, the paralytic walk, the hungry eat in the desert, the prostitute become a normal woman, a dead girl recover life. It was necessary that He himself, for his own resurrection, announce to the whole word the good news, that all barriers had been overcome, even the final frontier: death (R. Garaudy).

9. The Great Inquisitor of Dostoyesky, in Brothers Karamazov, faces up to, imprisons and corrects Christ himself, who appears with signs in 16th-century Seville among the crowds which the day before had watched an execution of the Holy Tribunal: Instead of simply holding claim to liberty, You expand it... Didn’t you think that [man] would finally reject and challenge your own image and your truth if you placed upon him the terrible burden of free choice?

10. To announce the Gospel that liberates the Church needs to renovate itself, to be free of itself, to live its own exodus, to cast aside the weight of the past, overcome the old identity between Christianity and society, be community within society, respect the autonomy of worldly things, recognize the legitimacy of social pluralism, renounce imposing the Gospel by force, offer the Gospel in the framework of liberty.

11. In our world, the Gospel that liberates denounces the enormous social differences, wants a school system that does not foment them, looks for better health services for all, fights effectively against unemployment, defends the dignity and the rights of man, shares wealth equally; in short, announces the good news to the poor.

12. A true evangelization embraces every situation and every question: the happiness and hopes, the sorrows and the anguishes of men of our time, above all the poor ones and those who suffer (GS 1). At the heart of these situations, with the power of the Spirit, the signs that liberate will appear again.