Critical social analysis seeks, amongst other things, to delineate and foster more emancipatory types of discipline and practice. In so doing, it appropriately turns to and can come to be informed and influenced by a broad range of subject areas and empirical focuses, including some that substantially parallel its own emancipatory project. The concern of this article is to explore the case of liberation theology as a social discipline and practice, including as a practice attending to the spiritual and theological. The article's intervention is consistent with the inspirational and insightful character of the theological and reflection upon religious beliefs and values. The concern is to reflect upon the possibilities and potentialities of analysis for accounting. The article explores the sense in which a review of liberation theology can provide critical researchers concerned to locate and promote a more emancipatory accounting with new insights and inspiration.Christianity can no longer be dismissed as the opium of the people, nor can it be seen as merely fostering an attitude of critique; it has now become an active commitment to liberation (Boff and Boff, 1992, p. 7)[1].In the age of glib globalization and fatal exclusion, the poor, the victims, those for whom liberation theology and philosophy, as well as the critical theory of the Frankfurt School, make a preferential option, demand praxes beyond the modernity/postmodernity divide and critical reflection that prefigures a still possible liberation (Batstone et al., 1997, p. 22).. . . both critical theory and political theology have been developed alongside and continue to engage in critical discourse with different strains of North and Latin American thinking. The effort to learn from each other can be seen for example in the ongoing conversation and confrontation between both the theology and philosophy of liberation, on the one hand, and of the discourse of ethics, on the other, an enterprise that is sytematically relevant for the future self-understanding and orientation of both of them (Arens, 1997, pp. 222-3).