As many other theologians of his generation, Ellacuría intended to construct a new theology, which he called a Historical Theology. Methodologically, his view of history followed the Hegelian dialectic tradition, that culminated in Marx's historical materialism. However, in terms of content, he was also critical to Hegel's eurocentric view of history. Ellacuría rejected as well Marx's view of human beings as objects of their material conditions. He stressed the importance of conscience, human praxis and its possibilities for influencing the course of history, and thereby material conditions themselves. He has been unfairly accused of trying to contaminate theology with Marxism, but the methodological similarities of his thought with Marxism stem from a common Hegelian view of history as progress brought about by overcoming contradictions. Some, as Enrique Dussel, would claim that the similarities between liberation theology and Marx's thought (not to be confused with mainstream interpretations of it) go even beyond that. And they are to be found in more profound common origins of the narrative of liberation in the Judeo-Christian tradition of thought, which Marx also shares.