The solidarity  and liberating action of Yahweh presented in Exodus 3,7-10 is the axial to the story of the people from Israel. The objective is to show that the pericope is the main axis not only  in the theology but also in the spirituality, for in it are based intervening and liberating actions of God and  possibly signal the later theology of the Covenant.  Starting from context of Egyptian slavery and the outcry of the Hebrews, that makesYahweh erupts in its history, has a theology that reveals a God present, interacting in the liberating and dynamic process of life. In contrast, especially in the post-exile, the antitheology - in the sense opposed to life - presents itself as dominant theological discourse. She moves God among the people and plaster he. Its essential characteristic is the retribution against everything that the human being does. It is a caricature of God and not more attentive and engaged face of Yahweh. This theological form of conceiving God has consequences for spirituality, completally distinct from spirituality coming from the exodus event.

A a��o solid�ria e libertadora de Yahweh presente em �xodo 3,7-10 � axial para a hist�ria do povo de Israel. O objetivo � evidenciar que a per�cope citada � eixo fundamental tanto na teologia como na espiritualidade, pois nela se fundamentam as a��es interventoras e libertadoras de Deus e que, possivelmente, sinalizam a posterior teologia da Alian�a. Partindo do contexto de escravid�o eg�pcia e do clamor dos hebreus que faz Yahweh irromper na hist�ria, tem-se uma teologia que revela um Deus presente, interagindo no processo libertador e dinamizador da vida. Em contrapartida, especialmente no p�s-ex�lio, a antiteologia � no sentido de oposi��o � vida � apresenta-se como discurso teol�gico dominante. Ela desloca Deus do meio do povo e o engessa. Sua caracter�stica essencial � a retribui��o frente a tudo o que o ser humano faz. � uma caricatura de Deus e n�o mais o rosto atento e comprometido de Yahweh. Essa forma teol�gica de conceber Deus tem conseq��ncias para a espiritualidade, totalmente distinta da espiritualidade oriunda do evento �xodo.

The solidarity  and liberating action of Yahweh presented in Exodus 3:7-10 is central to the story of the people of Israel. The objective is to show that the passage is the main axis not only of theology but also of spirituality, for in it are based the intervening and liberating actions of God which possibly signal the later theology of the Covenant.  Starting from the context of Egyptian slavery and the outcry of the Hebrews, which makes Yahweh erupt in its history, there is a theology that reveals a present God , interacting in the liberating and dynamic process of life. In contrast, especially in the post-exile, the antitheology - in the sense of opposition to life - presents itself as a dominant theological discourse. She moves God among the people and plaster he. Its essential characteristic is the retribution against everything that the human being does. It is a caricature of God and not the more attentive and engaged face of Yahweh. This theological form of conceiving God has consequences for spirituality, completely distinct from the spirituality coming from the exodus event.