Since its early 60s in Latin America, the Teology of Liberation, both as a social-political-religious movement and theoretical reflection, has influenced churches, religious communities, politically engaged groups, religious, ethnic, nationalist and gênero social movements in many parts of the world. To tackle the many institutionalised forms of violence (hunger, social exclusion, prejudice to gênero, class, ethnicity), this theology has taken politics seriously as mediation for faith. In a long process of internal differentiation and thematic and methodological openness, where crises and conflicts were not lacking, the different theologies of release interacted with other theologies, religions and cultures. Today, due to the process of cultural globalisation, a global social and religious imaginary is emerging. Liberation theologies (in the form of reports, biographies, symbols, pictures, motifs, hermenetics of sacred texts and popular methods of organisation) have become globalised and contribute to forming a social imaginary around religion. In this imaginary, one aspect of TDL that stands out is precisely this: a religious faith that assumes political responsibility for structural forms of violence. This imaginary, even if apparently intangible, influences the practices and the very horizon of perceptions of reality, in religion and politics.