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Indian Approaches to the Theology of Liberation

Published online by Cambridge University Press:  02 April 2024

N. Abeyasingha
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That there are social, political and economic problems in India is a fact that needs no proof. The task of the believer in this situation can be spoken of in line with the general understanding of revelation which encourages the Christian to act like Christ, who gave himself unto death; to act like the apostles who spent themselves for their brethren, because our fellow men are members of Christ and in order that the peace willed by Christ may reign in this world. Yet such a description of the task of the Christian leaves his role as regards the structures of human society relatively undefined.

In India today, there is the effort to analyse the structures themselves and establish Christian positions in dealing with them, so as to re-construct a social order in which sin as a structuring element is less present.

The present article seeks to present the general lines of the approach followed by Indian theologians and then try to offer, for the information and comment of Western theologians, certain approaches by which the theology of liberation as formulated for and in India could have an impact in regard to other approaches to the theology of liberation.

Even the most systematic considerations in the matter of the theology of liberation are formulated as “hypotheses”. The present article seeks to present some of the present approaches to the theology of liberation in India. Admittedly, it is a difficult task to synthesize the perspectives of the analyses of Indian society already made and the “projects” suggested due to the “particularity” of the viewpoint of each author. But it is necessary to make some attempt in order to set our comments in perspective.

Type
Research Article
Information
New Blackfriars , Volume 60 , Issue 709 , June 1979 , pp. 270 - 280
Copyright
Copyright © 1979 Provincial Council of the English Province of the Order of Preachers

References

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2 Cf. Kappen, S. “The Christian and the call to revolution”, Jeevadhara 1 (1971) p. 39Google Scholar. It is well to note that there is a similarity here to Gaudium et Spes 43.

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5 Cf. Alencherry, G. P., “Is political service a tribute to Caesar or God?”The Living Word 80 (1974). pp. 316‐328Google Scholar.

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19 Ibid. p. 155. Vadakkan (cf. id.) speaks of God giving light to his people directly in spite of the leaders of the Church.

20 Cf. ibid. p. 6 (condemnation of landlordism), p. 3 (religion exploiting people's fears), p. 133 (no salvation for unemployed unless the economic order is changed).

21 Cf. Houtart, F. and Lemercinier, G., “Social commitment and theoretical motivation: An analysis of the Church's developmental activities in Kerala”, Jeevadhara 6 (1976), p. 121 (emphasis mine). Cf. also pp. 111‐124Google Scholar.

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27 We note here that authors like Tonnies, F., On social ideas and ideologies (Tr. E. C. Jacoby, New York, 1974), p. 80Google Scholar would think that Marx's contrast of the material against the mental can in fact not be found in social life.

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31 Cf. Kappen, S., “Jesus today”, Jeevadhara 4 (1974). pp. 169‐181)Google Scholar, especially pp. 170‐175.

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35 ID. “Human well being …” p. 45 (emphasis mine).

36 ID. “Jesus had imagination”. Jeevadhara 2 (1972). p. 219.

37 Cf. ID. “The price he paid”. Jeevadhara 5 (1975). p. 220.

38 Cf ibid. p. 221.

39 Cf. ibid. p. 223.

40 Id.

41 J. Descrochers, Christ the Liberator (India's search for development and social justice: Vital issues for today's India, No 17, Bangalore 1977), pp. 19‐20.

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48 Young India. 30 July 1931 (emphasis mine).

49 Cf. Thckkinedath, J., Love of neighbour in Mahatma Gandhi (Alwaye, 1973). pp. 99‐103Google Scholar.

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51 Cf. J. Vadakkan, op. cit. pp. 107‐108. The entire chapter (pp. 84‐116) can be read in this light.