Methodological
issues in Liberation Theologies
1. Introduction
“Any message that is not related to the liberation of the poor in a
society is not Christ’s message. Any
theology that is indifferent to the theme of liberation is not Christian
theology.” –
James H. Cone in Black Theology of Liberation.
This paper will explore the basic insights of Liberation Theologies. It
also tries to highlight the methodological issues in Black, Feminist, Dalit and
Tribal Theologies. Thus, deals with the postmodern and post colonial theologies
with contemporary issues in theology.
Theology is not
universal language about God. Rather, it
is human speech informed by historical and theological traditions, and written
for particular times and places. Theology
is contextual language – that is, defined by the human situation that gives
birth to it. No one can write theology for all times, places and persons.[1]
Christian
theology is a theology of liberation. It is a rational study of the being of
God in the world in light of the existential situation of an oppressed
community, relating the forces of liberation to the essence of the gospel,
which is Jesus Christ. This means that its sole reason for existence is to put
into ordered speech the meaning of God 's activity in the world, so that the
community of the oppressed will recognize that its inner thrust for liberation
is not only consistent with the gospel but is the gospel of Jesus Christ.[2]
2. Black Theology
Unfortunately,
American white theology has not been involved in the struggle for black
liberation. It has been basically a theology of the white oppressor, giving
religious sanction to the genocide of Amerindians and the enslavement of
Africans. From the very beginning to the present day, American white
theological thought has been "patriotic," either by defining the
theological task independently of black suffering (the liberal northern
approach) or by defining Christianity as compatible with white racism (the
conservative southern approach). In both cases theology becomes a servant of
the state, and that can only mean death to blacks. It is little wonder that an increasing
number of black religionists are finding it difficult to be black and be
identified with traditional theological thought forms.[3]
The appearance of
black theology on the American scene then is due primarily to the failure of
white religionists to relate the gospel of Jesus to the pain of being black in
a white racist society. It arises from the need of blacks to liberate
themselves from white oppressors. Black theology is a theology of liberation
because it is a theology which arises from an identification with the oppressed
blacks of America, seeking to interpret the gospel of Jesus in the light of the
black condition. It believes that the liberation of the black community is
God's liberation.[4]
The task of black
theology, then, is to analyze the nature of the gospel of Jesus Christ in the
light of oppressed blacks so they will see the gospel as inseparable from their
humiliated condition, and as bestowing on them the necessary power to break the
chains of oppression. This means that it is a theology of and for the black community,
seeking to interpret the religious dimensions of the forces of liberation in
that community.[5]
There are two
reasons why black theology is Christian theology. Firstly, there can be no
theology of the gospel which does not arise from a n oppressed community. This
is so because God is revealed in Jesus as a God whose righteousness is
inseparable from the weak and helpless in human society. The goal of black
theology is to interpret God's activity as related to the oppressed black community.[6]
Secondly, black theology
is Christian theology because it centers on Jesus Christ. There can be no
Christian theology which does not have Jesus Christ as its point of departure.
Though black theology affirms the black condition as the primary datum of
reality to be reckoned with, this does not mean that it denies the absolute
revelation of God in Jesus Christ. Rather it affirms it. Unlike white theology,
which tends to make the Jesus-event an abstract, unembodied idea, black
theology believes that the black community itself is precisely where Jesus
Christ is at work. The Jesus-event in twentieth century America is a
black-event-that is, an event of liberation taking place in the black community
in which blacks recognize that it is incumbent upon them to throw off the
chains of white oppression by whatever means they regard as suitable. This is
what God's revelation means to black and white America, and why black theology is
an indispensable theology for our time.[7]
2.1. The Sources of Black Theology[8]
The Sources of
Black Theology are Black experience, Black History, Black Culture, Revelation, Scripture
and Tradition.
2.2. God in Black Theology
The reality of
God is presupposed in black theology. Black theology is an attempt to analyze
the nature of that reality, asking what we can say about the nature of God in
view of God's self-disclosure in biblical history and the oppressed condition
of black Americans.[9]
2.3. Hermeneutical Principle for the Doctrine of God
Every doctrine of
God is based on a particular theological methodology. For instance, Karl
Barth's theological point of departure is the word of God as revealed in the
man Jesus. We know who God is, according to Barth, because we know who Christ
is. To look for the knowledge of God elsewhere than in Christ is to look in the
wrong place, and thus end up constructing images which reflect human pride
rather than divine revelation. "The knowledge of God occurs in the
fulfillment of the revelation of His Word by the Holy Spirit."[10] According to Emil Brunner,
In creation, Even if we do not speak of a creatio continua we imply that even
now God does not cease to create an existence distinct from His own, a manner
of existence which is different from His. If this be so, then there is also an
activity of God in and on this existence which is distinct from himself, in and
on the world He has created, which is not the activity of the Creator, but of
the Preserver, the Ruler.[11]
2.4. Jesus Christ in Black Theology
Christian
theology begins and ends with Jesus Christ. He is the point of departure for
everything to be said about God, humankind, and the world. That is why
christology is the starting point of Karl
Barth's Dogmatics
and why Wolfhart Pannenberg says that " theology can clarify its Christian
self-understanding only by a thematic and comprehensive involvement with
Christological problems. " To speak of the Christian gospel is to speak of
Jesus Christ who is the content of its message and without whom Christianity
ceases to be. Therefore the answer to the question "What is the essence of
Christianity ? " can be given in the two words: Jesus Christ.[12] Thus Black Theology is a
very effective and practical Theology which plays important role in the life of
Black people and their liberation.
3.
Water Buffalo Theology
The
Japanese theologian Kazoh Kitamori published his book Theology of the Pain of
God in 1946 and it was translated into English in 1965. Described as ‘the first
strictly theological Japanese book to be introduced in the English-speaking
world’, it was written in the aftermath of Hiroshima. Although strongly
influenced in certain respects by the categories of Lutheran systematic
theology, it nevertheless also represented an engagement with Buddhist ideas,
not least in the particular understanding of pain. Kitamori’s approach was
re-appraised by Kosuke Koyama in his Water Buffalo Theology (1974). He also
engaged with Buddhism, in his case in Thailand, in order to discuss the
possibilities of ‘theological re-rooting’ for those brought up in different
cultural and religious milieu.[13] Politically
and economically Asia shared some characteristics of Latin America and Africa,
but was in other respects strikingly different. The most obvious common feature
was poverty. Asia also shared colonial
and post-colonial experiences in the sense that even those countries that had
never been politically part of western empires were dominated by the economic
influence of the West. Thus another major reality was the poor. If Christianity
was not good news for the poor, it would not be good news for anyone.[14]
4.
Minjung Theology
Minjung
theology in Korea emerged in the 1960s and 1970s, with an agenda closely tied
to the achievement of human rights, democracy and social and economic justice.
It assimilated Marxist insights (an example of another western influence) and
was also opposed to the alliance between
Korea,
Japan and the United States of America. Thus
Kim Yong Bock wrote, ‘It is a central understanding of biblical wisdom that the
life of victims, the minjung (the poor, oppressed, outcast and alienated,
orphans and widows etc.) has pride of place in the sharing of the gospel. The
life of the minjung has been the parable of the whole of cosmic life.’[15]
5. Subaltern Methodology
5.1. Antonio Gramsci
Antonio Gramsci,
an Italian Marxist writing to counter Fascism in the 1920s and 1930s,
substituted the much-used phrase ‘proletarian classes’ with the word ‘subaltern’.
In proposing this term Gramsci was referring to the working classes, which were
the objects of the economic and ideological exploitation
of the
dominating elite. He concentrated on the non-economic dimensions that the elite
utilized to sustain their domination over the subaltern. He suggested that in
order to sustain their control over the working masses, the dominating elite
had to weave convincing and all-embracing worldviews, which would make it
acceptable and meaningful to live under such repressive conditions. Hegemony,
the name that Gramsci gave to this process, operates both to legitimize the conditions
of domination and to offer a rationale for encouraging the dominated to
participate in their own domination. Even a cursory reading of Gramsci’s notion
of hegemony will suffice to throw light on the vulnerability of theology; that
is, it could easily serve the purposes of hegemony. Liberation theology was
well aware of this propensity of theology and, in order to counter this
tendency, it therefore calls for theologians to make a preferential option for
the poor and the excluded, thereby undercutting any hegemonic propensity in
theology. The theological rationale however stemmed from God’s own preferential
option for the poor as symbolized by Jesus as the Christ. Theologians imitate God’s
own bias toward the poor by committing themselves to the viewpoint of the
marginalized and oppressed.[16]
5.2.
Ranjit Guha
The term
subaltern has been brought to the centre of theoretical discourse by a group of
scholars referred to as the Subaltern Studies Collective. From 1986 onward the Collective
has published eleven substantial volumes on south Asian history and society
from a ‘subaltern perspective’. In the Preface to Subaltern Studies, volume I,
Ranajit Guha proposes the following definition: ‘The word ‘‘subaltern’’ . . .
stands for the meaning as given in the Concise Oxford Dictionary, that is, ‘of
inferior rank’. It will be used . . . as a name for the general attitude of
subordination in south Asian society whether this is expressed in terms of
class, caste, age, gender and office or in any other way.’ In a clarificatory
note, at the end of this same Preface, he further opines, ‘The terms ‘‘people’’
and ‘‘subaltern classes’’ have been used synonymously throughout this note.
Guha also symbolizes the search for a category of interpreters through which to
write history in India within a context that had become used to opting between
the Colonialist and the Nationalist schools of historiography. Historiography
in India, according to Guha, ‘has been dominated by colonialist elitism and
bourgeois nationalist elitism’. In a sense the Subaltern Collective engenders
an alternate perspective that puts common people back into historical
narratives. Subalterns ‘constitute the mass of the labouring population’ as distinguished
from the elite in India.[17]
6. Indian context
India is the birthplace of some major
civilizations, cultures and religions.
India have more than two billion population. India is also immensely rich in resources,
both natural and human. Yet, her poverty
is stark.[18]
This disturbing scenario is deliberatingly or consciously created by the modern
economic policy of Globalisation. Thus
the economic predicament is a
structural/systematic/institutional
issue. Modern India has acquiesced to
this economic policy which has become a philosophy of life for many. It includes liberalisation and privatisation.[19]
In order to understand our Indian
context, we have to take cognizance of the context both in terms of
socio-economic-political matrix as well as the religio-philosophical-cultural
stand. Firstly, we are living in an
ecumenical context in India. The word
was used among Christians to refer to Inter-denominational issues. But, the ecumenical theology must go beyond
denominational or inter-denominational issues, as the word ”ecumenical” means
“the whole inhabited earth.” Secondly,
we are living in a pluralistic context in India. It paves the way for immense religio-cultural
diversity. Diversity is leading to
division, destruction and death.
Consequently, we are experiencing extreme forms of communalism, fundamentalism,
and violent terrorism. Thirdly, we are living in a Global context. It raises an important question that who are
the real beneficiaries and who are the victims?[20]
Finally, ecological concerns have become
urgent in the light of global warming, climate change, climate refugee, melting
ice, forest fires, deforestation, etc.
Earthquakes and volcanic eruptions are connected to this
phenomenon. Earth summits are held,
resolutions are passed, lots of money are spent, and then consigned to oblivion!
Future of humanity is at stake.[21]
7. Dalit Theology
Dalit Theology
basically talks about the oppression or the suppression they face in the society,
as their primary source in constructing their theology. They construct their
theology from their sufferings and long for liberation. The image of Jesus as
savior and liberator is understood as one who brings freedom in their lives
from the bondage of Caste discrimination. Dalit theology
manifested itself as a counter-theology in terms of reconstruction and
deconstruction, re-reading and re-interpretation. They apply these experiences to the scriptures and interpret them
accordingly. From these experiences their theology emerges and these
experiences are authoritative for them.[22]
7.1.
Methodologal issues in Dalit Theology
There are
two basic foundations of Dalit theology.
They are Dalit context and Text (The Bible).
Dalit
context can be mainly understood through the experience. It leads towards the role of social sciences,
culture and language.[23]
While constructing
Dalit theologies in the 1980s, the term “the poor” used in various liberation
theologies was quite often replaced with “Dalits”. The Marxian tools were explicitly or
implicitly deployed for grappling with the class-caste complexities in our Indian
context. Also we can come across
discourses claiming to be Dalit theologies by way of juxtaposing Biblical
stories with Dalit stories.[24]
Dalit
Matrix for integral liberation where Dalit agenda is born out of their in-built
response spontaneously emerging from within to address the situations of threat
to life, survival, human dignity or genuine identity. Firstly, conflicts and
contradictions. Secondly, composite sensibilities, thirdly, subjects not
objects and finally there can be new space for dialogue amidst conflicts.[25] This
can also add further issues like violence, Economical conditions, political
depriviation, socio-cultural and religions conflicts and Mental Depression.[26]
Kancha
Ilaiah, an influential contemporary political scientist, proposes that the
dalits and the Shudras are bound together not only by their alienation and
exploitation from the Brahminic caste communities but also by an alternate set
of religious and cultural values that rebut the values of caste communities.
Ilaiah polarizes Indian society along the lines of Hindu caste community versus
dalitbahujan: while the former is inspired and directed by the Brahminic
tradition (Hindutva), the latter is funded by its counter values that are drawn
from the socio-economic and cultural heritage of labouring people. Such a
dalit–Shudra worldview both critiques ‘Hindutva philosophy, culture and
political economy’ and offers a more integrated, inclusive and egalitarian way
of collective living.[27]
8. Tribal Theology:
Tribal Theology
is also based on experience but in a different way. Recognition in the society
is the major problem for them. Nirmal Minz says that the sources of tribal
theology are the people, their homeland, power and God (gods).[28] He further says that by
taking various covenants in the Bible, narrates how God engages with people and
creation. For example, Noah’s covenant is between God, Noah and the creation.
Tribal theology takes creation also seriously and particularly appropriates the
experiences of tribals with the biblical texts and reinterprets the text
according to their context.[29]
8.1. Methodology of
Tribal theology
Both in science and theology, it is the presupposition
or the vision which determines the choice of methodology, and therefore, it is
important to discuss the theological vision of the Churches or theologians.[30] Tribal
theology is contextual by nature and its aims at liberation of tribal people
from their unfortunate condition, characterized by violence, ethnic crisis,
underdevelopment, division, poverty, alienation and the suffering of innocent
masses. It is “a theological refection on the vision, aspiration and struggle
of the further action.” In the search for tribal theological methodology,
various models of contextual theologies have been examined. Thanzauva suggest
“Synthetic Praxis” to be the model for doing tribal theology.[31]
8.1.1. People are the subject of theology: K. Thanzauva writes that the Bible is a pointer to
construct theology, but not a subject of theology. They are the politically
oppressed, economically exploited, socially marginalized and culturally
deprived.[32]
8.1.2. Synthetic
Praxis as Model for Tribal Theology: Synthetic model is
concerned with the development of a new and relevant theology from a synthesis
of Gospel and culture in a particular context to preserve the cultural identity
of the people, and to confess Christ in the way they understand. The Praxis Model
is concerned with the transformation of society toward the realization of the
kingdom of God, and emphasizes liberation, social justice and wholeness. It
challenges the structure and system of any society responsible for poverty,
discrimination, exploitation and injustice.[33]
The process of doing theology in this method involves
rediscovery of liberation motives in tribal culture and reinterpreting Bible
and Christian tradition. In this process Thanzauva argues three fold process of
rejection, adoption and transformation to be integral components as we can see
below-
8.1.2.1.Rejection: Dehumanizing and
oppressive element in tribal culture as well as in Christian tradition must be
rejected. For example, subordination of women in both of them, head hunting in
tribal tradition and individualism in Christian tradition must be rejected.
8.1.2.2. Adoption: Liberative element in
both of the tradition must be adopted, affirmed and articulated. For example,
Tribal altruism (Tlawmngaihna in Mizo, sobaliba in Ao-Naga) must be adopted.
8.1.2.3. Transformation: Some elements are
neither totally rejected nor accepted, but they are transformed. For example,
the practice of community singing and dancing in tribal tradition can be
transformed.[34]
8.1.3. Paradigm shift in theology: According to
Thanzauva new paradigm of theology emerges when there is a change of situation,
according to the contemporary needs. Similarly North East Indian needs a
paradigm shift from the traditional western theology to a new contextual theological
paradigm.[35]
This is quite necessary because the theology required to emphasize is different
from culture to culture. One theology is not relevant all the time and in all
places.[36]
According to him, paradigm is similar with methodology but larger in it scope.
Paradigm in theology means an interpretative model commonly agreed and shared
by the members of community.[37]
8.2.
Methodological issues in Tribal Theology
Some of the major issues in tribal theology in the
North East India are:
8.2.1. The Issue of Gospel and Culture: One of the main issues is the issue of Gospel and Culture that is very pertinent
to identify formation. The tribal people were triple alienated; from the west,
from India and from their culture, which resulted in acute identity crisis like
many other parts of the world. Sword was followed by the cross in tribal area.[38]
8.2.2. Liberation: Liberation is
another major issue of tribal theology. Tribal people are the humiliated,
marginalized and oppressed people. Politically, almost all the states have a
fair share of liberation movement to the extent of armed violence. The people’s
need of an aspiration for liberation is clearly depicted.[39]
8.2.3. Land: Interchangeably used with creation and space, land is one of the
central issues in tribal theology gives relatively too much attention
to time. The central anxiety under this time frame theology is “will you be
saved at the last judgment?” Thus, tribal theology aims at bringing back space
from time oriented theology.[40] One
must be honest in the land boundary with their neighbors. Land should not be
commercialized but shared by all.[41]
9. Feminist Theology:
For the Feminists
it is the subjugation of women by Patriarchal structures. Women don’t want
people to look at them as commodities but rather want to be recognized as
equals. “Even with all their diversity, Feminist, Womanist and mujerista theologies
have one thing in common: they make the liberation of women central to the
theological task.”[42]Aruna Gnanadason says that
bible has to be re-interpreted from the eyes of women since the Bible is
written by male authors and in androcentric approach.[43]
9.1. Feminist Methodology:
Feminist
methodology has two main tasks. It
criticizes and deconstructs the male cultural paradigms on the one hand and on
the other, it formulates new perspectives in an attempt to transform
traditional andocentric values. Feminist
scholarship criticizes patriarchy for privileging, prioritizing men at the cost
of dehumanizing women. It is also
critical of the economic, racial, educational, social, cultural and ethnic
discrimination. These factors contribute
to the discrimination of women from place to place, that differ according to
the locality. With this understanding,
feminism attempts to find new ways of conveying women’s thoughts and acts by
developing a method of relating to, and interpreting texts, traditions and
reality from the perspective of women.
Feminist methodology takes women’s experience very seriously and these
experiences form the starting point of feminist theology.[44]
10. Ecological Theology:
Ecological
theology talks about Human Being as a part of the God made Ecology and not a
prime in it. This theology doesn’t accept Humans being the dominant factor in
this world and trying to control everything. It says that Humans are equal
among the rest of the things created by God in this World. This becomes the
source of their Theology.[45]
“By the
eco-theologians, since liberation approach has it starting point with our own
life experience. We cannot escape from the ecological perspective, ecology is
the close to us, in real life we found that ecological degradation and economic
deprivation are closely interlinked and spiritual and moral pollution erupts
becoming fatal and dehumanizing.” The challenge of ecology is a challenge to
the human spirits. Unless the human society rediscovers and sustains the
support system of life as created by God, or as found in unpolluted nature,
plant animal including human life will find itself towards extinction.[46]
All beings in nature are citizens, have rights, and deserve respect and
reverence, human beings must feel that they are sons and daughters of the
rainbow. All Created beings must look for new relationships of kindness,
compassion, cosmic, solidarity, and deep reverence for the mystery that each
one bears and reveals. Only then will there be integral liberation of the human
being and of Earth, and rather than the cry of the poor and the cry of the
Earth there will be common celebration of the redeemed and the freed,
human beings in our own house, on our good, great and bountiful Mother Earth.[47]
The Church concern should cover the whole cosmos. God is present in every
created reality and he takes care of all creatures. R. J. Raja opines that “The
fact that God not only creates, protects and perfects all the creatures but
also indwells, accompanies, participates and delights in them is for a
relationship of mutuality between creatures and us humanism.[48]
11.
Theologies of Resistance: Post modern
and Post colonial theologies
The
invention of post-modern and postcolonial thinking in the Indian theological
circles. Post modernism basically is a
new venture by people who are seriously concerned about individual identity,
claiming that such emergence is inevitable in the post mega-narratives.[49]
11.1.
Modernity
Modernity
is the intellectual-cultural condition which arose from the Enlightenment
movement which began in Europe roughly in the 18th century. It was in pursuit of knowing or thus the
process of knowing. The search was for a
new epistemology.[50]
Rene
Descartes, in his search for certainity of knowledge, theorized that our minds
contain all ideas regarding reality as pregiven/apriori. He held that we do not learn anything new
from the world as human mind is always active because it is replete with
ideas. Therefore, it is superior to body
which is passive, extended and subservient to the mind.[51]
David Hume
and Immanuel kant, as empiricists, insisted that knowledge arises only at the
instance of our experience of the physical world. Hume maintained that all our ideas are formed
by perception of sense data from the external world. Kant who was the central philosopher of
modernity argued that while the human mind receives sense data from the
physical world, it plays a vital role in the organization of the date into
categories of thought. In other words,
the mind engages in the structuring of the data that are received from the
world around us.[52]
This gave the methodological assumption regarding developing knowledge, namely
scientific method of objectivity, which in the strict separation between the
knowing subject and the known object. Thus, the strict separation between
subjectivity and objectivity was created in this matter.[53]
11.2,
Postmodern Discourses
The
postmodern discourses are broadly categorized into two: the deconstructive or
skeptical postmodernism and the reconstructive or affirmative
postmodernism. They both make
considerable efforts to undo modernity and rethink epistemology. Here, language is the medium through which
human experiences are understood, and meaning is constructed. Further it
emphasizes that language is developed in various contexts such as religion,
culture, politics, music, art, science, etc. Deconstructive postmodernism
dismantles modernity’s notion of an essentially permanent, independent,
unchanging, autonomous and hegemonic subject.[54]
Jacques Derrida shows that when texts are totalized based on the universalizing
and homogenizing frame of modernity, experiences which are different and do not
fit this frame are excluded. Thus,
deconstruction subverts the hierarchies by his linguistic analysis.[55]
11.3.
Margins in conversation
As a result
of these ideas, several identity specific theologies have been
constructed. Thus, each oppressed
community employed and gave specific content to their historical experiences.[56]
Dalit
theology was developed on the basis of the long history of Dalit oppression and
pathos and liberation. Feminist/womanist
theologies were constructed on the specific experiences of women in a
patriarchally dominated world and their liberation. Tribal theology was constructed because of
the awareness that the tribal communities possess enormous traditional,
cultural religious resources which were destroyed by
westernization/modernization, and the need to rediscover those resources for
the community. Identity theologies
emerged as contextual theologies for liberation to reconstruct identities. In this process the oppressive notions of
caste, pollution, caste-body, patriarchal power could be challenged.[57]
11.4.
Methodological issues
Current
issues in postmodern theologies draw our attention to significant issues. One is that of methodological exclusivism
which was necessary at a time when
counter theologies needed to safeguard their specific questions and identities.
This means that a methodological exlusivism as well as a methodological
inclusivism are necessary. An
exclusivist methodology takes into focus specific experiences of a people in
terms of the experience of body, subjectivity, sociality, epistemology, etc.
inclusive methodologies can bring to reflection such experiences of several
communities into an engagement. Such
engaging can mutually inform and determine united efforts pertaining to
liberation.[58]
12.
Observation and Evaluation
12.1.
Mirror images of Liberating Theology[59]
Mirror
images of Liberating theology was proposed by Jurgen Moltmann in his book
experiences in Theology. There he points out the mirror images like
1. Black
theology for whites
2. Latin
American liberation theology for the First world
3. Minjung
theology for the ruling classes
4. Feminist
theology for men
12.2.
Liberation theologies – an Overview
Liberation
Hermeneutics as proposed by Gustavo Gutierrez in his book Liberation Theology,
Gustavo Gutierrez is from Peru who is widely known for proposing Liberation
theology, A theology of liberation history, politics and salvation. It is a
political movement within Catholics theology, it attempted to interpret the
teachings of Jesus for the Liberation of the poor from unjust economic and
political clutches through the lens of the poor. The interpretation of the
Christian faith through the lens of the poor critics consider it as a
Christianised Marxism. It was a moral reaction to poverty due to social
injustice in Latin America. It has spread across the globe especially in the
3rd world country (two thirds world). Its Marxian interpretation and Marxian
framework
Liberation
theology emerged as a
1. counter
voice for the emancipation of the oppressed people – poverty was the main issue
–
2. it
prioritised the praxis (from faith and Christian living it has moved to
praxis), voice of protest (pro test – standing for higher values).
3. it has
also become a counter cultural influence among the existing cultures.
4.
liberation has become a leitmotiv (a repeated theme or a popular theme).
5. From
faith seeking understanding to critical reflection on historical praxis.
6. It is a
reflection based on God’s preferential option for the poor.
Liberation
theology asserts,
1.
Liberation theology asserts the church (universal people of God) in solidarity
with the poor.
2. It also
seeks to challenge the oppressive structures.
3. Shift of
sin from individual to structural sin
a. Individual sin – removal of sin
to have fellowship with God
b. Structure sin – either change or
destroy the structure
4. Moving
theology from ecclesia to society thus focuses on the oppressive structures.
5.
Theological basis from two sources
a. Karl Marx
i. The basic focus is deconstructing
the existing structures.
ii. Especially the structures of
dominations based on capitalism.
iii. Workers produce and others
consume or enjoy the fruit.
iv. Twine praxis (two variants) (1)
action constitutes what humans are and where every action has a goal
and actions guided by a goal (2) workers are alienated from their productive capacities which implies that there
must be a radical change in the society.
b. Panlo Freire
i. Brazilian educator, philosopher, influential
theorist of critical pedagogy.
ii. His influential work was
pedagogy of the oppressed.
iii. It is the idea of
conscientization.
iv. Praxis is pedagogical action.
v. Liberative action flows out of
insight and vice versa (action-reflection)
6. Our faith leading to action that is liberation.
7. The
primacy of faith in theology is affirmed by Gutierrez is church living out her
faith.
8. Theology
is not only Orthodoxy it is also orthopraxis, each informs and reforms each
other.
9.
Liberative praxis, it is a part of a theologians concern.
10. A
symbiotic relationship between theology and praxis
12.3.
Pot plant
Robin
Boyd’s assessment of Indian theology after presenting the first stage is noteworthy.
Writing in 1969, he mentions:
To use a familiar simile, the Church in many parts of
India has been like a potplant transplanted into a garden. At first it grew in
its imported soil, and perhaps the assistant gardener who accompanied it forgot
to break the pot! The time has come, however, when the plant has taken root in
the new environment; the pot has been shattered within and the imported soil
has been absorbed and replaced.
No longer does the gardener have to bring the water of
the Word from a distant source, for the plant has struck its own deep tap-root
to the perennial springs. It grows larger and more luxuriant than it ever did
in its bleak northern home. And the time for fruit-bearing has come. The
western confessions have indeed been channels for bringing the Water of Life,
but they are not the only ones and the Indian Church must in time develop its
own confession, a development to which many official statements and publications
already look forward.
It is
observed that what has been mentioned about 50 years ago is happening today in
India.
12.4.
Disability and Human rights
Every human is a unique person and
fundamentally equal in the world in which he or she lives. This seeks to affirm the dignity and the
worth of all people whether be it a male, female, children or disadvantaged or
disabled. However, the people with
disability encounter disreputable and despicable status. The realization of human rights is subject
to the influence of prevailing socio-economic, cultural and historical
conditions.[60]
The human rights and values are more necessary for the human in the church and
society as well.
Equality of human particularly people
living with disabilities are being denied and not considered in the society, so
equality is the focal point to the humanity, because of this many conflicts are
raising in the society.[61]
Everybody should be respected and every human should give equal priority and
equal respect in the church as well as in the society. But it is decreasing;
human values are not respected and properly used in the society. Every men and
women have their own freedom and their own priority to live in this world, so
it’s a responsible for us to respect the humanity and give equality to everyone
in the society.
13.
Conclusion
Thus, so
called systematic theology, which we have inherited from the past has enormous
limitations and has not addressed the total reality, human and non-human. According to Tissa Balasurya, much of
theology has been pro-white. Theology has been positively patriarchal and even
anti-women. Theology has also been
anthropocentric and obviously, anti-ecology.[62] When
we come across all these theologies we can clearly say that people and nature
of various time and context are alienated, oppressed and exploited through
various means. All these problems demand a new approach and stewardship.
Because of this, Liberation theologies are open to criticism that is creative and
constructive. So, the liberation theologies tries to liberate the people from all these backwardness so as to build a
new fruitful community. As James H. Cone said “Any message that is not related to the
liberation of the poor in a society is not Christ’s message. Any theology that is indifferent to the theme
of liberation is not Christian theology.”
[1] James. H. Cone, A
Black Theology of Liberation Fortieth Anniversary Edition (New York: Orbis
books, 2010), xv.
[2] James. H. Cone, A
Black Theology of Liberation…, 1.
[3] James. H. Cone, A
Black Theology of Liberation …,, 4.
[4] James. H. Cone, A
Black Theology of Liberation…,, 5.
[5] James. H. Cone, A
Black Theology of Liberation …, 5.
[6] James. H. Cone, A
Black Theology of Liberation …, 5.
[7] James. H. Cone, A
Black Theology of Liberation …,,
5-6.
[8] James. H. Cone, A
Black Theology of Liberation …,,
25-37.
[9] James. H. Cone, A
Black Theology of Liberation …, 58.
[10] James. H. Cone, A
Black Theology of Liberation …,, 67.
[11] James. H. Cone, A
Black Theology of Liberation …,, 84.
[12] James. H. Cone, A
Black Theology of Liberation …,,
116.
[13] Sebastin C. H. Kim.,
Ed, Christian Theology in Asia (UK: Cambridge University Press, 2008),
10.
[14] Sebastin C. H. Kim.,
Ed, Christian Theology …, 11.
[15] Sebastin C. H. Kim.,
Ed, Christian Theology …, 12.
[16] Sebastin C. H. Kim.,
Ed, Christian Theology …, 275-276.
[17] Sebastin C. H. Kim.,
Ed, Christian Theology …, 277.
[18] Wati Longchar,. Ed. Issues in Theological
Research: A Methodological Exploration (Bangalore: BTESSC/SATHRI, 2010), 116..
[19] Wati Longchar,. Ed. Issues in Theological
Research: A Methodological Exploration (Bangalore: BTESSC/SATHRI, 2010),116.
[20] Wati Longchar,. Ed. Issues in Theological
Research: A Methodological Exploration (Bangalore: BTESSC/SATHRI, 2010), 118.
[21] Wati Longchar,. Ed. Issues in Theological
Research: A Methodological Exploration (Bangalore: BTESSC/SATHRI, 2010), 118.
[22] Kondasingu
Jesurathnam, Dalit Liberative Hermeneutics: Indian Christian Interpretation
of Psalm 22, (Delhi: ISPCK, 2010), 161.
[23] James Massay and
Indukur John Mohan Razu., Eds, Revisiting and Resignifying Methodology for
Dalit Theology (New Delhi and Bangalore: CDS and UTC, 2008), 51-55.
[24] James Massay and
Indukur John Mohan Razu., Eds, Revisiting and Resignifying Methodology for
Dalit Theology (New Delhi and Bangalore: CDS and UTC, 2008), 70.
[25] James Massay and
Indukur John Mohan Razu., Eds, Revisiting and Resignifying Methodology for
Dalit Theology (New Delhi and Bangalore: CDS and UTC, 2008), 71-75.
[26] James Massay and
Indukur John Mohan Razu., Eds, Revisiting and Resignifying Methodology for
Dalit Theology (New Delhi and Bangalore: CDS and UTC, 2008), 180-183 .
[27] Sebastin C. H. Kim.,
Ed, Christian Theology in Asia (UK: Cambridge University Press, 2008),
286.
[28] NirmalMinz, “A
Theological Interpretation of the Tribal Reality in India”, Reading in
Indian Christian Theology, Vol. 1, ISPCK Study Guide 29, Edited by R. S.
Sugritharajah and Cecil Hargreaves, (Delhi: ISPCK, 1993), 47.
[29] NirmalMinz, “A
Theological Interpretation of the Tribal Reality in India”, Reading in
Indian Christian Theology, Vol. 1, ISPCK Study Guide 29, Edited by R. S.
Sugritharajah and Cecil Hargreaves, (Delhi: ISPCK, 1993),
48.
[30] K. Thanzauva, Theologizing in North Context: An Exploring
of Tribal Theology (Aizawl: Mizo Theological Conference, 1990), 22-23.
[31] Rosiamliana
Tochhawng, An Emerging Tribal Theology in
North East India. A paper presented in C.S.I. Church Leaders Conference
(Conference of Cross Cultural Theological and Ecclesial Exchange of Church
Leaders) ATC, Durtlang. 8.
[32] Working Statement on
Issues of the People, CTC Bulletin Vol. VII, No. 172, 1987, 39 quoted by K.
Thanzauva, Transforming Theology (Bangalore:
Asian Trading Corporation, 2002), 79.
[33] K. Thanzauva, Theology of Community: Tribal Theology in
the making…, 84.
[34] Rosiamliana
Tochhawng, An Emerging Tribal Theology in
North East India. A paper presented in C.S.I. Church Leaders Conference…,
8-9.
[35] K. Thanzauva, Thology of Community: Tribal Theology in the
making…, 55-56.
[36] K. Thanzauva, Thology of Community: Tribal Theology in the
making…, 58.
[37] K. Thanzauva, Thology of Community: Tribal Theology in the
making…, 54.
[38] Rosiamliana
Tochhawng, An Emerging Tribal Theology in
North East India…,10.
[39] Rosiamliana
Tochhawng, An Emerging Tribal Theology in
North East India…, 11.
[40] Rosiamliana
Tochhawng, An Emerging Tribal Theology in
North East India…, 12.
[41] Wati Longchar, An Emerging Asian Theology…, 81.
[42] Kevin J. Vanhoozer, The
Cambridge companion to Postmodern Theology (Cambridge: Cambridge University
Press, 2003), 109.
[43] ArunaGnanadason,
“Feminist Theology: An Indian Perspective”, Reading in Indian Christian
Theology, Vol. 1, ISPCK Study Guide 29, Edited by R. S. Sugritharajah
and Cecil Hargreaves, (Delhi: ISPCK, 1993), 64.
[44] Wati Longchar,. Ed. Issues in Theological
Research: A Methodological Exploration (Bangalore: BTESSC/SATHRI, 2010),
131.
[45] R.
L. Sarkar, The Bible, Ecology and Environment (Delhi: ISPCK, 2000), 280.
[46] K. Rajaratnam,
“Ecology and Christian Theology Response,” in Ecology: A Theological
Response, 155.
[47] L. Boff, Cry of
the Earth, Cry of the poor (Maryknoll: Orbis Books, 1997), 114.
[48] R. J. Raja,
“Eco-Challenges from the Bible,” Word and Worship, Vol 30 (March-1997),
321.
[49]Joseph Prabhakar Dayam and P. Mohan Larbeer., Eds, Margins
in Conversation: Methodological Discourses in Theological Disciplines
(Bangalore: BTESSC, 2012),175-176 .
[50] Joseph Prabhakar Dayam and P. Mohan Larbeer., Eds, Margins
in Conversation: Methodological Discourses in Theological Disciplines (Bangalore:
BTESSC, 2012), 84.
[51] Joseph Prabhakar Dayam and P. Mohan Larbeer., Eds, Margins
in Conversation: Methodological Discourses in Theological Disciplines
(Bangalore: BTESSC, 2012), 84.
[52] Joseph Prabhakar Dayam and P. Mohan Larbeer., Eds, Margins
in Conversation: Methodological Discourses in Theological Disciplines
(Bangalore: BTESSC, 2012), 84
[53] Joseph Prabhakar Dayam and P. Mohan Larbeer., Eds, Margins
in Conversation: Methodological Discourses in Theological Disciplines
(Bangalore: BTESSC, 2012), 85-86
[54] Joseph Prabhakar Dayam and P. Mohan Larbeer., Eds, Margins
in Conversation: Methodological Discourses in Theological Disciplines
(Bangalore: BTESSC, 2012), 87-88.
[55] Joseph Prabhakar Dayam and P. Mohan Larbeer., Eds, Margins
in Conversation: Methodological Discourses in Theological Disciplines
(Bangalore: BTESSC, 2012), 88.
[56] Joseph Prabhakar Dayam and P. Mohan Larbeer., Eds, Margins
in Conversation: Methodological Discourses in Theological Disciplines
(Bangalore: BTESSC, 2012), 90.
[57] Joseph Prabhakar Dayam and P. Mohan Larbeer., Eds, Margins
in Conversation: Methodological Discourses in Theological Disciplines
(Bangalore: BTESSC, 2012), 91.
[58] Joseph Prabhakar Dayam and P. Mohan Larbeer., Eds, Margins
in Conversation: Methodological Discourses in Theological Disciplines
(Bangalore: BTESSC, 2012), 92.
[59] Jurgen Moltmann,
Experiences in Theology ways and forms of Christian Theology (Minneapolis:
Fortress Press, 2000), 183-289.
[60]
Lutheran World Federation: Theological
Perspectives on Human Rights (Geneva: Report on an LWF Consultation on
Human Rights 1976), 12.
[61] Veena Garg. Human Rights Perspectives A Brief Survey
(Delhi: Ancient Publishing House,
2011),
1.
[62] Wati Longchar,. Ed. Issues in Theological
Research: A Methodological Exploration (Bangalore: BTESSC/SATHRI, 2010), 119.
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