Second Meeting of Priests and Laity in Chimbote, Peru, between 21 and 25 July 1968. In this proposal, he cites on multiple occasions Vatican II's Gaudium et Spes and Paul VI's Populorum Progressio. To Gutiérrez, the source of the problems of Latin America was the sin manifested in an unjust social structure. His solution to this problem was to emphasize the dignity of the poor by prioritizing the glory of God present in them. This perspective would be refined over the next five years, until Gutiérrez published A Theology of Liberation in 1973. Latin American liberation theology thus emerged as a biblical analysis of poverty. Gutiérrez distinguished two forms of poverty: a "scandalous state" and a "spiritual childhood." He noted that, while the former is abhorred by God, the second is valued. Gutiérrez identified that each form of poverty was present in Latin America, wherein one hungers for bread and for God. It is only through the manifestation of a committed faith that the purposes of God can be manifested to man, regardless of the color or social class under which he was born. Liberation theology insists on prioritizing the gift of life as the supreme manifestation of God. Gutiérrez asserts that his understanding of poverty as a "scandalous state" is reflected in Luke's beatitude "Blessed are you poor, for the kingdom of God is yours", whereas his interpretation of it as "spiritual childhood" has precedent in Matthew's verse, "Blessed are the poor in spirit, for theirs is the kingdom of Heaven". He argues that there are forms of poverty beyond economic. Writings on the option for the poor Gutiérrez calls for understanding the reality of the poor. Being poor is not simply lacking the economic resources for development. On the contrary, Gutiérrez understands poverty as "a way of living, of thinking, of loving, of praying, of believing and waiting, of spending free time, of fighting for life." On the other hand, the Dominican emphasizes that poverty is the result of flawed social institutions. While many theologians oversimplify poverty's social roots, for Gutiérrez the origin of poverty is much more complex. In Latin America, it originates from the times of the conquest and to that is added several political, geographical, and personal factors. The proclamation of the gospel in the midst of the unjust situation in Latin America leads to a praxis based on principles derived from the word of