Might it be, however, that the significant paradigm shift is not eco- nomic, but ethical and spiritual? There is a powerful moment in the film Romero, when the Archbishop is in prison and hears the screams of another prisoner being tortured in an adjacent cell. Romero, totally impotent, cries out repeatedly: ‘We are human beings!’3 This, surely, is one reason why the Exodus narrative plays such an important role in classic liberation theology. It is the story of a God impelled to act, to intervene in history, because he ‘hears screams’. Exodus records a limit-situation which is generative and transformative, as evoked by Rowan Williams: here is a counter-witness to an understanding of politics as the untrammelled assertion of will. The Exodus from Egypt is the prelude to the gift of Torah and communal identity at Mount Sinai; it is also, of course, the type of Christ’s Passover, as the Church explicitly asserts every year at the Easter vigil.