1.
Introduction
The theme of second year is articulated into two parts; God
in Jesus Christ and His Saving Action in Church and Sacraments. God who has
revealed Himself in Jesus Christ is continually revealing Himself in and
through the Church and its sacraments. After having done various courses
related to the topic, I personally feel that the main aspect of the Mystery of
Jesus is that Jesus is a Liberator and the Church, the bride of Jesus is
continuing this liberative mission. As a disciple of Christ, I, too, am called
to be a liberator today, here-and-now.
In the Old Testament, the foundational event of the
Israelites; namely the Exodus event, portrays God as a Liberator. God who
created human beings in His image and Likeness (Gen 1: 26-27) out of His love
related to the Israelites as a Liberator showing liberative action was and is
one of His frequently used mode of self-communication.
Experience of Liberation leads us to conversion and gives us
a new identity, a new mode of being in the world. This is true in the case of
the Exodus event in the life of the Israelites and also in the liberation
experienced by the adivasis of Chotanagpur. It shows that the experience of
liberation touches the innermost core of our self.
The purpose of this integration paper is to utilize the
experience of liberation that is common to both the Christian tradition and the
Ho adivasi tradition in order to enter into a dialogue between them. The
Sarna-Christian division has been a sad reality, I had to face and accept it
during my ministries in Ranchi especially in Chutibasti. There is suspicion and rejection in our encounter with
them.
I feel that globalization and fundamentalism are creating
this division. Globalization creates economic polarization and fundamentalism
creates religious and cultural polarization. Religious fundamentalism affirms
and defends the identity of a group as opposed to other groups in the name of
religion. Another form of the same is communalism where religion is used as a
political force to polarize people. Thus these two are the umbrellas under
which the Sarna- Christian division is achieved by individuals and groups with
vested interests.
The dialogue which
I propose in the light of their liberative experience can bridge this division.
Dialogue of religions is the process in which believers of different religions
share their authentic experiences with honesty, openness to Truth, respecting
the diversity of religions and recognizing the unity in spirituality.[1]
Experience of liberation asserts our human identity and dignity. Hence, I take
the liberative experience of the Christian tradition and the liberative
experience of the Ho-adivasis
narrated in the Asur myth to show
that both traditions do have a history of liberation of their own and this
aspect of liberation should be affirmed and upheld to liberate ourselves from
the clutches of the individuals and groups that are behind this Sarna-Christian division.
The Asur Legend is
the longest and most important myth for the Hos
and other cognate tribes. In the beginning, till the Hos settled down in the present Singbhum
area, they were part of the Munda
tribe who came to the Jharkhand plateau probably during the first millennium
B.C. and settled in the north west part of the plateau. Myth in general points
to the life experience of the early Hos
which is orally communicated in story form. Hoffmann writes, “This legend is
the unwritten traditional document on which the present system of religious
feasts and rites observed by the Mundas
is based.” It gives an account of the
origin of the bongako. Singbonga
formally institutes the sacrificial system, which is related to the Asur bongako.
Among the Hos this legend, like the
ones we have examined, is not used during any sacrificial context, unlike the Mundas. However, since it is remembered
by the Hos, it shows that it was
present in the group before the Hos
separated from the Mundas.[2]
The Asur legend
incorporates many aspects of Ho-adivasi
life. Basically the legend depicts the destruction of the harmony and communion
by the Asurs and their liberation and
restoration by Singbonga. Singbhum area is known for its mineral
wealth especially the iron ore. Today, the Asurs
come in the form of various iron and steel companies who out of greed for more
profit and money destroy the land, nature and all those that are in it. So the adivasi elements of life such as land,
river and forest are destroyed. At the same time, this destruction which has
led to disharmony has also entered into human relationships. The Sarna- Christian division is one of them
to mention. So today also a new level of liberation is necessary for the Ho-adivasis.
The methodology I adopt in this paper is that of
inter-tradition (also as inter-religious) dialogue aiming at finding a common
experience that can integrate the essential traits of the traditions and thus
harmoniously enriching each other. Dialogue between two living traditions is
neither a synthesis that seeks a religious or theological mode of universality
above all particularities of traditions to embrace all possibilities by
importing and using categories from either side, nor simply holding two
traditions to embrace all possibilities by importing and using categories from
either side, nor allowing oneself to be completely over taken by the other.
Dialogue begins when the dialoging partners have arrived at a common space. It
is defined by the common world of meaning.[3] In this
paper, I take the aspect of liberation to arrive at this common world of
meaning
At this juncture a small discussion on the relation between
interreligious dialogue and action for liberation is necessary. Interreligious
dialogue and action for liberation are two different activities that have their
own contribution to make to human life and society. Neither of them can be
sidelined or downplayed as they are both concerned with issues that are
important for the harmonious life of humans here on earth. So, though they are
different, they are intrinsically related and can support each other. One’s
religious belief plays a vital role in the motivation and commitment in his/her
struggle for liberation.
To limit the scope of the paper, this dialogue is narrowed
down so as to see how these liberative worldviews can mutually enrich and
enlarge one’s own worldview with the help of the other. This should lead us to
a better understanding of the worldview of ones’ own tradition and if possibly
be enlightened by the worldview of the other. It thus reduces the gap that
exists between the two.
In this section, I would like to narrate my
experiences at two different levels; one that of the Sarna- Christian division and the other that of liberation.
During my stay at RTC, one of the things I very much
interested in was the weekend ministries. However, at the end of my second
year, I had to face the fact that my sarna
ministry was very much disappointing. On analyzing, I found that there existed
a very clear and tangible division between me and the sarna brethren. The division was manifested in their hesitation in
approaching me and their distancing themselves whenever I approached them. On
my visits I could sense that many of those youth were very much influenced politically. Though they had the individual desire to learn spoken English from me,
collectively they failed as something blocked them from approaching us. It
really depressed me and weakened my enthusiasm.
The people of Chotanagpur
especially the Christian adivasis of Chotanagpur did experience liberation
with the arrival of the Jesuit missionaries such as Frs Lievens, Stockmann and
Hoffmann. They have liberated the simple and God-fearing adivasis of Chotanagpur
from the fear of evil spirits, utter ignorance, and illiteracy and also from
the hands of the landlords and money lenders. This liberation has led the adivasis of Chotanagpur to education which changed their life, acceptance and
respect in the society. Today many of the adivasis
of Chotanagpur have proved themselves
in different walks of life.
In my personal life I have experienced the liberative
aspect of the mystery of Jesus through my prayer, academic activities,
community life and ministry. Liberation has been the core element through which
I encountered God in Jesus. I had been caught up very much with my own selfish
inclinations and obsessions. But my vocation to the Society of Jesus and the
formation I have been receiving over these years helped me to liberate myself
from such unwanted inclinations.
Similar way, in my ministries also, I have helped
people to liberate themselves from the situations of ignorance, illiteracy and
poverty. Liberation brings us closer to God and makes us more humane; it brings
back our own shattered human dignity and makes us children of God.
However, this experience of liberation I have narrated
in both sections previously is not a complete reality. Today also, we need
liberation from many problems and issues. We are still trapped in multiple
problems around us. So liberation is an ongoing process and the struggle is a
continuing one.
For the Hos,
Asur Myth plays a very important role
as it depicts their life situation very aptly. The myth is as follows.[4] Once the
Asur tribe, smelting iron day and
night, generated excessive heat, causing immense suffering to all living
beings. As a delegate of the suffering, a heifer went to complain to Singbonga about the Asur. Singbonga sent many bird messengers, asking the latter to give up working day and night but to work
either during the day or at night. The Asurs
disregarded God’s command.
Finally, Singbonga
himself, disguised as an itch-covered boy, Toro
Kora, became a servant of an old childless couple. Misfortune overtook the Asur when they ran short of iron. They
requested the itch-covered boy to divine for them by means of rice grains. He
did divine and suggested to them a remedy – sacrifice of white fowl. Sacrifice,
however, did not solve their problem definitively since they ran short of iron
time and again. The last remedy suggested by the boy was a sacrifice of a man.
Since the Asur were unable to find a
man to be sacrificed, the itch-covered boy volunteered to be sacrificed. The
old couple was reluctant to part with him, but he assured them that they would
be well looked after even after his departure.
Then the Asur
sacrificed the itch-covered boy in a newly made smelting furnace, and according
to his instructions battered it open after three days. To the great surprise of
all, the boy emerged from the furnace like the rising sun, covered with silver,
gold and other jewels.
Assured that they would find more gold and silver in
the furnace, all Asur men –young and
old- agreed to be sacrificed like the itch-covered boy. Women plastered all the
apertures, set the furnace afire and worked the bellows. On breaking open the
furnace, however, they found nothing but charred bones. The Asur women felt tricked and began
bewailing. Toro Kora said you did not
heed the warnings of my messengers and ascended upward by means of a thread.
Then he caught hold of their hair and threw them over the land and they became
the spirits.
The Asur
myth presents the Asurs as elements
who destroy the cosmotheandric[5]
communion. They became proud of their strength and their knowledge to work with
iron. They also possessed silver and gold. Still they were filled with greed
for more wealth for that they worked day and night to produce iron. Their
uncontrolled manner of production caused an ecological catastrophe and drought.
The living beings and the plants lacked water and clean ambience and started
dying.
The Asurs
misused their strength and began to oppress and harass human beings. Their
skills and knowledge led them to be proud and their love for wealth made them
to be greedy. The result was a total chaos and disintegration of harmony to the
point of completely disobeying and disowning Singbonga. At the end of the myth we see that their greed for gold,
jewels and other precious metals caused their own destruction. If we look at
today’s situation, we see that the same way of life is followed by the Asurs of today; the industrialists,
outsiders (dikus), middlemen and other forces of globalisation and fundamentalism.
The
myth further presents the concern of the Creator, Singbonga at the deteriorating harmony prevalent there. So he sends his
messengers i.e. birds, one pair after another. They make an appeal to the Asurs to control their production and
tell them of the harm they are causing to the people, animals and nature. “O, Asur children, Singbonga has sent us to tell you this,” “Let them not work their bellows
day and night. If they work during the day, let them abstain at night If
they work at night, let them abstain during the day. The leaves of the
forest and its grass are withering away under the onslaught of the tremendous
heat from their furnaces. Living beings of the forest - animals, birds, flying
insects and butterflies of the forest are grieving since the water of the ponds
is drying up and they neither get t food nor water.” However, the plea of Singbonga was blatantly refused by the Asurs. They even claimed that they did
not know Singbonga. They continued to
live in defiance of Singbonga causing
harm to the well-being of all. In the Old Testament we see that Yahweh sends
many messengers like Amos, Hosea, Jeremiah and Isaiah to the Israelites when they
went away from the covenantal relationship. Today various NGOs and religious
social workers (like TRTC, ALERT and PRERANA) do the prophetic job for Singbonga. They create awareness among the
people of the impending danger of globalization and fundamentalism.
When Singbonga realized that the Asurs paid no heed
to the appeals made his messengers, the prophets, he decided to go to the Asurs by himself. He takes the
appearance of Tora Kora, a boy whose body is filled with scabies and makes
himself a servant and approaches the Asurs.
It is remarkable to note that Toro Kora,
though being Singbonga, humbles himself
completely and surrenders himself at the service of the Asurs. He could have used his might as Singbonga to destroy the evil power of the Asurs, but he chose to ‘incarnate’ as a humble servant. Though he
was rejected by the Asurs he receives
the hospitality of the old couple and he serves them wholeheartedly. Toro Kora of Asur myth symbolizes Jesus, who though being God, incarnates as a
humble human being to destroy the evil of the world (Phil. 2: 5-11).
In the myth we see that when faced with adverse
situations Toro Kora suggested the Asurs to offer sacrifice. They
experience the divine power in him seeing the miracles of multiplication and
preparation of rice from paddy grains. When Toro
Kora suggested them to sacrifice a human being, they caught him and put him
in the furnace for three days and nights. He suffered suffocation and heat for
three days but emerged clean and adorned with gold and other precious metals on
the third day. This escape became a victory for him over the death by the Asurs. Beyond the fire, new life, this
can be understood in the light of Jesus’ passion, death and resurrection. A way
of self-sacrifice is the way of new life for the self as well as for the whole
creation. It has proved that the power of evil cannot reign over the power of
God.
Toro Kora, the adivasi
‘incarnation’ of Singbonga, is an adivasi
symbol for the holistic liberation and liberator. Toro Kora wanted to liberate the human beings from the oppressors,
the Asurs. He wanted to reestablish
the primordial harmony. He wanted to destroy the greed, pride and disobedience
of the Asurs and thus establish a
community of harmony and interdependence. He liberated the human beings by
being a servant boy and suffering the pain in the furnace. The end of the Singbonga assured the human beings
well-being and prosperity. Cosmotheandric communion is the essence of adivasi
life and anything that disturbs this communion should be eradicated. So
holistic liberation for the adivasis is to retain this harmony where God, human
beings and nature live in harmony. Thus, Toro
Kora has indeed become a symbol for holistic liberation and liberator.
The first story of violence in the Bible is Abel’s murder
by his brother Cain. Jealousy led Cain to commit this crime. God’s question,
“What have you done? Listen; your brother’s blood is crying out to me from the
ground!”, is a question God asking today to the oppressive peoples. This opened
the eyes of Cain and he pleaded to God to reduce his punishment. God responded
with a promise. God promises that should anyone kill Cain, he will be avenged
sevenfold (an idiom expressing intensity or severity). The story depicts not
vengeance in the sense of revenge, but an effort to stop the violence from
spiraling out of control by intensifying the workings of the moral order. The
legal formulation gives it the force of law, hence applicability to all people.
God will be Abel’s brother’s keeper. God’s mercy embraces the murderer. Thus
the promise to Cain is a promise of complete human liberation.
The Exodus event is the foundational faith experience
of the Israelites, where they experience Yahweh as the liberator. The Bible
speaks of the poor as victims of structural injustices. The term ‘anawim’
of Yahweh is used for the poor and the oppressed in the Old Testament. It
denotes economic deprivation, social backwardness, or physical inadequacy (Dt
24:14, Ps 37:14; Ez 16:49, Amos 8:4; Is 10:2).
The "God who is always on the side of the
oppressed"(Ps 103:6) is the God who destroys the oppressors and liberates
the oppressed. Israel was enslaved and oppressed in Egypt. They were displaced
from their land, culture and social status. They were treated as slaves in an
alien land. But God intervened to liberate them and gift them with rich land.
God takes the help of Moses, an Israelite to liberate
his people from the oppression of the Egyptians. In the Exodus event Moses is
indispensable as an agent in social transformation. God’s action in the world is undertaken by
human agents who are summoned into Yahweh’s dangerous service. The book of
Exodus is a statement that establishes and celebrates the authority of Moses as
the founder and generator Israel’s faith and freedom. God said to Moses,"
I have seen the affliction of my people... I have heard their cry of
complaint... I know well that they are suffering. Therefore I have come down to
rescue them... and lead them out of the land into a good and spacious land."(Exodus
3:7ff). Moses was entrusted to do this job for God. "God Gives justice to
those who are denied of it; gives food to the hungry; gives liberty to the
prisoners, restores sight to the blind, strengthens the bent, protects the
stranger, keeps the orphan and the widow” (Ps 146:7-9). "Let justice flow
like a river and integrity like an unfailing stream." (Amos 5:21-24) God
in the OT is a God who wants to see justice done to all. He is not a God who is
pleased with mere ritual sacrifices (Hos. 6:4-6). So the OT is a clear testament
of God who stands for justice and liberation of the oppressed in history.
The Exodus event manifests that God affirms human
dignity, liberty and well-being. These are the elements which make us truly
human. The moment these elements are taken away from us, we are dehumanized
which is very much against the will of God our creator. God’s liberation is a
continuous act where He sides with the dehumanized oppressed people and trying
to bring them back to the original state of human dignity and well-being.
The prophets of the Old Testament are the mouthpiece
of God. A prophet is one who has experienced the saving / liberating God in a
personal and radical way under a particular aspect which reflects the current
situation of the society and its needs. He understands his relationship to God
and to others, and he is called by God to offer that understanding to his
contemporary fellow human beings, so that they may understand in turn their
relationship to God and to others and respond correspondingly through change of
heart and society. So the prophetic phenomenon, always presupposes Yahweh’s
decisive impingement upon and saving intervention in history. Prophets speak
their minds within the context of liberating oppressed people and believing in
a God who is compassionate and faithful.
Prophets, thus, speak the mind of the liberating God
in their life situations. They enumerate the elements of injustice and
oppression that are present in the society and warn the people the words of
Yahweh. For example, prophet Amos enumerated the following evils present in his
time; violation of maidens, enslavement of the poor, tampering with weights and
measures, exploitation of the debtors, oppression of the poor, taking fine to
drink wine. (Amos 2: 6-8). Such dehumanizing situation is prevalent even today
among the adivasis of Chotanagpur. Hence, the adivasis in Chotanagpur are in need of prophets who could raise the voice of
God and liberate them from such dehumanizing situations.
Through Jesus Event, we deal with the person of
Jesus and the core aspects of his life such as the incarnation, suffering,
death and resurrection, teaching, ministry and action as experienced and
encountered by his first disciples and later believers. This same mystery of
Jesus event, becomes alive, active and meaningful to me when I view it from the
adivasi context in which I do my ministry because contextual Christology (deep
reflection on and articulation of the mystery of Jesus in the present social,
historical, political, religious and cultural context from a deep communitarian
and personal faith perspective) alone is a meaningful Christology.[6] Jesus
preached the Kingdom of God, which for Jesus was the semantic term connoting
total liberation. From my experience I have grasped that Jesus, in many ways,
identifies himself with oppressed adivasis
of Chotanagpur.
The Incarnation means
that Eternal Son becomes flesh accepting the limitation, vulnerability and
conditions of human beings situated in specific time and history. Incarnation
of Jesus is different from that of the Hindu concept of avatara where the divine is only in the form of a human being and
not really a human being, and unaffected by the human conditions. But in
incarnation, Jesus was subjected to the dehumanizing elements of his time such
as poverty and hunger as he was born in a manger (Lk. 2: 16). Today, through
the Spirit, Jesus is entering into the life of the adivasis which is also characterized by poverty and other
dehumanizing situations.
Taking the form of
human being and taking birth in a manger (Lk.2: 16) shows the total
identification of Jesus at his birth with many of the adivasis who are being
born often in insignificant places and unhygienic conditions. The Logos, the
Eternal Son becoming a mere creature like any of the oppressed is the symbol of
his total affirmation of the dignity of the adivasis as human persons and as
the sons and daughters of God. The union of the Word with humankind concretely
takes the shape of Jesus’ affirmation of the dignity of the oppressed,
identification and solidarity with the economically indigent, the politically
powerless and the socially outcast and also his priority of option to liberate
them for their oppression. Jesus’ suffering and death is seen as a direct
consequence of his incarnation among the oppressed.[7]
Baptism of Jesus by John the Baptist was an identification
of Jesus with the oppressed sections of the Jewish society. This is an
initiation of Jesus into the liberative work of Yahweh. The very fact that
Jesus stood amidst the other ordinary people in line to receive baptism from
John the Baptist, tells the tale of his option for the least of the society to
become a part of them so as to liberate them from the wretched condition. Jesus
was without sin (2 Cor. 5: 19) therefore it
was not necessary for him to undergo baptism as a sign of his repentance. But the act manifests his love for the
oppressed, underprivileged and neglected people of his time who needed
salvation from the oppressive structures of the time. Jesus is immersed in the
love of the father for him and in his own love for the oppressed especially the
adivasis of Chotanagpur. Baptism of Jesus culminated in his Baptism by blood on
the Calvary ‘outside the camp’ (Heb 13:11).
The three temptations of Jesus speak of his
preferential option for and identification of the oppressed adivasis in a
deeper way. Jesus withstands all these temptations declaring his stand against
the oppressors, their values and oppressive structures of the world and
affirming his love and commitment to the oppressed adivasis of Chotanagpur.
Having a clear understanding of the poor, oppressed and outcasts, who work
tirelessly and are still unable to earn their bread, Jesus conquers the first
temptation to satisfy himself by using the God’s power given to him for a
greater cause later. In the second temptation Jesus withstands the temptation
to be served by the angel. He chooses to serve than to be served. “I came to
serve and not to be served and to give my life as a ransom for many” (Mt.
20:28). In the third temptation Satan offers him all the comforts of the world
through an easy means which is the ‘way’ of the oppressors we see in our
society today, which was prevalent in the time of Jesus too. But Jesus
overcomes this temptation so strongly and firmly by choosing to die for the liberation
of all than to negotiate with evil.
iv. Healing Ministry
Jesus heals all that were oppressed by the devil
seeking their complete liberation (Mk. 1:1-28, 1:32-34, Mt. 4:24-25, Lk.
9:37-43). The New Testament gives witness to a number of healing instances by
Jesus (Mk. 1:29-34, 2:1-12, 3:1-12 etc). Healing of physical ailments and
forgiveness of sins was the sign of holistic liberation by Jesus. The people
who suffer sicknesses symbolize the victims of displacement, industrialization,
social injustice, fundamentalism and globalization, sickness and other manmade
calamities, caused by the sinfulness the world.
Through the healing action of Jesus he communicates his love for these
people. This Jesus who lived two thousand years ago continues to identify with
the adivasis of today in and through the action of his Spirit.
In the Jewish tradition sharing a meal was a sign
of hospitality, friendship and winning a favour from the guests as in the case
of Abraham (Gen. 18). Seen from this context the table fellowship of Jesus is
very significant to the oppressed and downtrodden. This act of Jesus is one of
the most conspicuous and controversial aspects of the renewal movement founded
by Jesus.[8] His
conduct at meals shows how he knew and accepted the significance of table
fellowship with the least. Jesus’ view of community is brought to expression in
his eating and drinking with publicans and sinners (Mk. 2:15). The table
fellowship of Jesus is a new vision rooted in a new understanding of holiness, a
new model of community and a new experience of God[9] calling
all especially the oppressed and poor to a new kind of society in which they
gain full dignity and identity as human persons.
vi. Eucharist
Eucharist was established by Jesus, before he
died on the cross, so that it truly becomes a permanent symbol of his continued
presence in this broken world. Eucharist is a symbolic action where Jesus is
showing his complete identification with the oppressed and downtrodden as he
becomes the sacrificial Pascha. By the symbolism of bread and wine he is giving
himself completely as thanksgiving to the Father and also offers his continual liberative
presence in the world. Eucharist is also a memorial of the liberative work of
Jesus on the earth, in which the self-emptying and obedience of Jesus finds its
culmination. The
community celebrating Eucharist is called to remember and continue the liberative
work of Jesus and become a Eucharistic community.
Necessity of Passion is illustrated by his triple
predictions. “..the Son of Man must undergo great suffering, and be rejected by
the elders, the chief priests, and the scribes, and be killed, and after three
days rise again (Mk. 8: 31).” Jesus showed us a way of loosing one’s life for
the sake of finding it.
In the passion and death of Jesus, we see that
Jesus is partaking in the pain and struggles of the oppressed adivasis in the
most deep and profound manner. It is the supreme identification of Jesus with
the broken humanity. Jesus thus became for us a friend who lay down his life
for others (Jn.
15:13-14). The
life and death of Jesus is the revelation of God’s indwelling presence in
humankind especially the oppressed, the exploited and the poor. Jesus is
revealed to us as Emmanuel- the one with the people and for the people and
preferentially with and for the oppressed poor. Since the fullness Godhead
dwells in Jesus Christ (Col.2: 9), Jesus Christ is the temple of God (1 Jn. 2:
19-20). As the one who had identified himself with the oppressed poor, the
crucified Jesus in the representative of the poor and dwells in the poor. It is
very clearly and powerfully communicated by Jesus in his disclose on last
judgment. “…In as much as you have done it to the least of your brothers you
have done it to me (Mt.25: 40).[10]
The cross demonstrates the conflict-ridden nature of every
process of liberation undertaken when the structure of injustice has gained
upper hand. Under such conditions liberation can come about only through
martyrdom and sacrifice on behalf of others and God’s cause in the world.[11] The
martyrdom of Fr A. T. Thomas is a clear example for this.
The resurrection of the crucified Jesus shows
that it is not meaningless to die for other human beings and God. in Jesus’
resurrection, light is shed on the anonymous death of all those who have lost
out in history while fighting for the cause of justice and ultimate human
meaningfulness.[12]
The resurrection of Jesus is the definitive
action of God where God has broken the power of sin, death, oppression and
sickness over humankind in and through Jesus. This saving action is a
continuous one at one at work today in the oppressed and all people of goodwill
in the vicissitudes of human history. God is becoming all in all is the final
completion of this one continuous saving action and not a new definitive divine
action.[13] Thus
the resurrection of Jesus is the source of hope and definitive victory and
liberation of the oppressed adivasis of Chotanagpur. The
resurrection of Jesus is the victory of love over selfishness, greed and sin in
history communicating that love has the potential to overcome sufferings and
death. Hence resurrection of Jesus challenges us to lead a life of love and
service.
All the letters of Paul are
basically Christo-centric where faith in Jesus in the ultimate concern. Paul, does not explicitly speak of
liberation, however we have to understand it from the perspective of salvation,
redemption and freedom. In these freedom comes close to the idea of liberation.
According to Paul, for freedom Christ has set us free; so stand fast and be not
encumbered again the yoke of slavery (Gal 5:1). The slavery to which Paul
refers is that of sin, death, self and the law. We can infer from these that liberation
for Paul is overcoming the sinfulness such as disobedience, greed and pride
with the help of our faith in Jesus.
Liberation also implies equality
and fellowship in the community. It also refers to a community where there is
no division and where all are one. There is no longer Jew or Greek, there is no
longer slave or free, there is no longer male and female; for all of you are
one in Christ Jesus (Gal. 3: 28). Christian vocation is a vocation to liberty.
The Christian is a son / daughter not a hireling or a slave. You have been
called to liberty brethren…. (Gal 5: 13).
Another beautiful occasion of
Paul’s idea of liberation can be seen in his concern for the slave Onesimus in
the letter to Philemon. Paul is pleading for the acceptance of Onesimus not as
a slave but as a brother. This could be looked at as the practical part of the
composition on love in the first letter to the Corinthians (I Cor 13). For Paul
love is the ultimate thing and this love is the source of all liberative
movements.
Like all theologies of emancipation, the theology of
subalterns springs from the experience of being hurt and wounded, hidden,
neglected and sidelined. Based on a deeper understanding of the mystery of the
incarnation, theologians are challenged to express Christ’s identification with
the least and downtrodden, in forms of a liberative theology, in the service of
justice, which has been called subaltern theology.[14] The
task of developing a subaltern theology also includes working for the
emancipation of women, often still discriminated against, in many Asian
societies.
God created the earth and the magnificent beauty in it
in his free will and He saw “it was good (Gen. 1: 31).” As the author of
creation, the earth belongs to him (Lev. 25:23). It does not belong to the
humankind in the sense we can do with it as we please, but we are only
caretakers of the earth. However, history proves that the humankind has
ransacked and appropriated the earth and its resources according to their whims
and fancies. We can see the plight of the earth is same as that of the plight
of the oppressed, suppressed, neglected, exploited, raped and side tracked
adivasis of our times. The age-old
exploitation of the earth continues with more aggressiveness today among the adivasis of Chotanagpur in the form of extreme mining, deforestation, setting
up of dams, use of hybrid seeds and fertilizers in fields, and disposal of
wastes anywhere and everywhere.
God has created the world as a place where
righteousness and beauty will be established. This involves a system of
relationships, between God and his people, among people, and between people and
the land, which are included in the covenant which God has established with the
earth. There is every encouragement to use wise methods of stewardship…. When
we respond in obedience, we will enjoy the fruit of the earth and the poor will
be cared for. When we turn from God we can expect ecological disaster and
social oppression.[15]
Ecological well being is the fruit of social well-being and vice versa.
The oppression of the ecosystem is the result of our
self-centred life and greed. It finds expression in our disobedience and
disregard to the Creator. God calls men and women to abandon self-centred lives
and self-promoting value systems and to recognise Him as Lord-Creator of the
universe and ourselves as creatures in it. The Creator’s goodness,
faithfulness, and steadfast love is displayed in his Creation (Ps. 136). But
the creation is restricted by the disintegrative and unjust actions of human
beings. The degrading and polluting works of humankind impoverish the ability
of the Creation to bring God’s praise (Gen. 1:11, 3:6-9, 4:8-9). The
degradation and injustice brought by human beings against the integrity of the
Creation is pervasive which affects persons, creatures, homes, habitats, human
and biotic communities, eco-systems, the biosphere, and outer space. People
wilfully become like God, choosing to know good and evil (Gen. 3:5, 22);
exhibiting arrogance and pride (Isa. 13:11); killing and putting out of the way
relatives, prophets, wise men, and teachers who profess and seek what is right
(Gen. 4:8-9). So liberation of the eco-system would mean acknowledging God as
owner of all the Earth, keeping and preserving earth as God keeps us, giving
the people, the land, and the creatures their Sabbath rests, respecting Earth
when participating in its blessing, confession to God our abuses of earth and
saving the creatures from extinction.[16]
Feminism is not being female, femaleness or female
chauvinism. It is about a new worldview, a new and different way of looking at
life for men and women. It is a rejection of patriarchy, domination,
manipulation, control and violence. It is a commitment to feminine values such
as equality, dignity, full humanity, relationship, non-violence, and harmony
with all. Feminist theology is faith being reflected upon explicitly from the
perspective and experience of women. Theology based upon the conviction that
women too share equally with men in dignity of being human. It is an
experimental theology born in the context of women’s pains and struggles for a
liberated existence. It invites us to integrate the masculine and the feminine
energies within, while calling us to a greater sensitivity and harmony with all
creation.[17]
Women, especially the adivasi women of Chotanagpur are in many ways oppressed and deprived of their
dignity, equality, justice and well-being. They are the victims of innumerable
social and religious taboos. It is said that women are manipulated, tortured
and even killed from womb to tomb.
Human beings are created in the image and likeness of
God (Gen 1:26). Being created in the image and likeness of God, both men and
women share equally the responsibility for the wholeness and for the well-being
of the whole world. The well-being of men and women is in their involvement in
the welfare of society, so that he/she can be alive, active and develop his/her
God-given talents. Also their right to food, shelter, clothing, health,
education, etc, are derived from their human dignity which flows from their
being created in the image and likeness of God. So in the eyes of God man and
woman are equal and are precious.
As a disciple of Jesus, I should look into the life of
Jesus to see how he dealt with women. In the life of Jesus we see that Jesus
treated women with utmost respect and love. He recognized in them their human
dignity, which were manifested in human values they possessed. His association
with Martha and Mary (Jn. 12: 1-8), his dealings with the Samaritan woman (Jn.
4: 1-42), his sympathy to the woman caught in adultery (Jn. 8: 1-11),
compassion for the woman with bleeding (Mk. 5: 25-34), his appreciation for the
poor widow (Lk. 21: 1-4) and more than these, his unfailing obedient love to
his mother all show that he possessed a very balanced and rich love and respect
for women. Unlike the Rabbis of his time, he admitted many women disciples to
his fold thus proclaiming their dignity and equality. His dealings with women
left the latter with a sense of liberation and empowerment. So, adivasi women of Chotanagpur can be
liberated from the various oppressive elements and empowered only when we
acknowledge their human dignity and work for the equality of men and women.
Basically the Acts of the Apostles presents the faith
experience of the Apostles of the Risen Jesus and creation, growth and spread
of the Early Christian Community. The apostles filled with the power of the
Holy Spirit (Acts 2:4) witnessed Jesus to all the people saying that anyone who
calls on the name of the Lord shall be saved (Acts 2:21).
The early chapters of the Acts present the liberation aspect
in the form of physical healing in the name of Jesus (Acts 3:6b). Peters answer
to the crippled beggar is the message of liberation in the name of Jesus, “I
have no gold or silver, but what I have I give you (Acts 3:6a)” aptly portrays
the immaterial nature of wealth and precedence of human welfare and well-being
over material wealth. Today we are to carry to the adivasis of Chotanagpur not gold and silver or the human talents
but Jesus in whom the people will experience real liberation. It also advocates
us that if we are filled with the Spirit of God we can easily overcome the
oppressive forces and face any persecution for the liberation of the adivasis God has entrusted to us.
Liberation is also associated with martyrdom as is in the case of Stephen.
Conversion of Paul can be seen in the light of liberation
from darkness to light. This liberation transforms Paul and makes him a true liberative
instrument in the hand of God. To the greed-filled world of today Paul says,
“It is more blessed to give that to receive (Acts 21:35).” Paul also
exemplifies universality of the process of liberation.
Christianity has always articulated its concern for the
oppressed. Early Church fathers stood for and with the oppressed poor. Their
theological understanding is simple and relevant for the adivasis of our time.
The theological basis for their concern is mainly that the creation is meant
for all; it must serve the needs of all and serve to realize the possibilities
of everybody. It is also based on the presence of Christ in the the poor,
“whatever you did to the least of your brethren, you did it to me (Mt 25: 45).”
We are to give dignity and love to the poor and oppressed. Here we take the
examples of the following Church Fathers;
John Chrysostom: He rebuked
the rich for they exploited the poor. He urged strict justice to the destitute.
He wrote, "Do not say 'I am using what belongs to me'. You are using what
belongs to others. All the wealth belongs to you and to the others in common as
the sun, air, earth and all the rest". He advocated that let wealth be
shared with others to reap the true benefit.[18]
Gregory of Nyssa: "Do not despise these men in their
abjection; do not think them of no account. Reflect what they are and you will
understand their dignity; they have taken up on them the person of our saviour.
For he, the compassionate has lent them his own person wherewith to abash the
unmerciful and the haters of the poor.... the poor are.... the keepers of the
gates of heaven".[19] Gregory sees the in the face of the poor the
face of Jesus.
St. Augustine: He says that the Risen Christ is present in
his followers on earth. "He is in heaven, yet he suffers here; here Christ
is in hungry, here he is in thirsty, in naked..."[20]
Augustine is very harsh on exploiters. He says that when we exploit one, we
exploit Christ.
The above citations indicate that the early Church fathers
did have the experience of the brokenness of the poor and the oppressed and the
need for their liberation since God has made us equal and the creation is to be
shared by all. Oppression goes against the purpose of the Creator. When a least
one is suffering, Jesus himself is suffering in them. It calls for a universal
holistic liberation.
In the course on the Church history we have learnt how the
growth of the Church took place in various countries at various stages and its
various aspects such as dogmatic development, hierarchical development,
geographical development, liturgical development etc. Towards the end of the
second millennium we see that the Church is more aware of the social situation
of the world and in many parts of the world a movement from ritualistic role of
the Church to a liberative prophetic role took place. Liberation has been one
of the central themes in many of the Church documents at this time. The
following documents highlight the liberative aspect of the Church.
Rerum Novarum (RN): Leo XIII issued this
encyclical on May 15, 1891. It deals with the situation of the working class of
that time. He says that the working men have been surrendered, isolated and
helpless, to the hardheartedness of employers and the greed of unchecked
competition. God Himself seems to incline to those who suffer misfortune; for
Jesus Christ calls the poor "blessed"; He lovingly invites those in
labor and grief to come to Him for solace; and He displays the tenderest
charity toward the lowly and the oppressed.[21] This
calls us for a preferential option for the liberation of the oppressed and poor
adivasis of Chotanagpur.
Quadragesimo Anno: Forty years after of RN in
1931, Pius XI published this major social encyclical, on reconstructing the
social order or the re-organization of social economy. This document too
rightly observes the unjust situation. "Human society was clearly becoming
divided more and more into two classes. One class, very small in number was
enjoying almost all the advantages which modern inventions so abundantly provided; the other, embracing
the huge multitude of working people, oppressed by wretched poverty, was vainly
seeking escape from the straits wherein it stood."[22]
Vatican II: Gaudium et Spes (1965). The document, known as
"Church in the Modern World", contains a more serious observation on
poverty and socio-economic life. It surveys the situation of the world,
expresses the concerns of the Church, points to a new set up and offers some
guidelines. Analyzing the situation it says, "Never has the human race
enjoyed such abundance of wealth, resources and economic power. Yet a huge
portion of the world's citizens is still tormented by hunger and poverty, while
countless numbers suffer from total illiteracy, never before today has man been
so keenly aware of freedom, yet at the same time, new forms of social and
psychological slavery make their appearance".[23] It
also says, 'excessive economic and social differences between members of one
human family or population groups causes scandal and militate against social
justice, equity, the dignity of the human person, as well as social and
international peace."[24] It speaks on the dignity of the human person
and the inherent freedom, privilege and responsibility that are associated with
that.
Though, these documents speak mainly on economic and social
liberation, they are aimed at holistic liberation of the entire human race.
Sacraments are mysteries of salvation, mysteries foreshadowed
in Israel’s history, brought to fulfilment in Jesus and effected here and now
in the Church. They are signs which encounter us with Jesus, whose activity is
to make us like himself, which is to say fully human. Being a humanising
activity sacraments are the concrete celebrations of the liberation held out to
all.[25]
Sacraments are viewed as channels of divine grace. According
to Karl Rahner grace is the self-donation of God.[26] So through sacraments we share God in a
deeper sense. Now how do we understand this aspect of grace in a structurally
unjust, oppressed and highly polarised world? In such situation of oppression,
division and inequality among the adivasis of Chotanagpur, how do we address
God as our Father and how do we understand that we are children of God? Thus in
the world today grace has to be necessarily of liberative nature so also the
sacraments. It should be pro-human, pro-life building equality, fraternity,
fellowship and love which is nothing but the Kingdom values Jesus preached.
Liberation process itself, seeking to produce a human life
that is more fraternal and open to God, already constitutes the presence of
liberating grace in the world. God’s liberating grace is incarnated in the
pain-filled but liberative course of human beings. God and human beings
collaborate to bring about the birth and growth of Kingdom of God in history
until it is attains its fulfilment.[27]
The Sacrament of Baptism liberates us from the original sin
and makes us children of God. It is an initiation into the liberative work of
Jesus as we are welcomed into the Church. The sacrament of Confirmation confers
us the Holy Spirit calling us into maturity in our faith and commitment to the
Kingdom values. The sacrament of Marriage builds bonds between a man and woman
where they experience love and equality in sharing and caring. It permits us
for correct exercise of sexuality for giving new life and thus become
co-creators with God.
The essence of God in Christianity is the Blessed Trinity.
This mystery has to be understood as a union of love, as St Paul puts it “God
is love” (I Jn. 4: 8, 16). God exists only by communicating and subsisting as
Father, Son and Holy Spirit. God is Father because he communicates and gives
himself. This communication is called Son. In turn, the Son gives himself and
hands himself over to the Father who fully receives him. This mutual love and
gift of the Father to the Son is called Holy Spirit, who proceeds from the
Father and the Son. The Father does not exist without the Son nor the Son
without the Father, nor the Holy Spirit without the Father and without the Son.
The triune God eternally realises its infinite being in the total, complete,
absolute gift of one to the other.[28]
The Trinitarian God is realised in love, giving and in
knowing or communicating. The Trinitarian communion also can be analogues to
the cosmotheandric communion (which I
dealt with in the previous chapter) in which the adivasis of Chotanagpur
believe. This Trinity is understood often under the idea of the economy of
salvation which is God’s liberative action through Jesus Christ in Holy Spirit.
So for the adivasis of Chotanagpur Trinitarian God is liberating God who gives
them life and liberates them from the many oppressive elements.
Mary the Mother of God stands as a model for oppressed and
exploited adivasis of Chotanagpur. She was the first one to actively respond to
God in the incarnation-mystery. At Cana Mary is attentive to the needs of
people. She feels with the needy and hungry. She understands the suffering of
the people especially women and their agony because she herself went through
emotional and mental agony with Jesus up to his death.
Mary too underwent a tremendous discrimination and
encountered a society that belittled women in contrast to men. Mary at that
young age experienced the mental anguish of a woman who had difficulties in
explaining her position to her husband (Mt 1:19-20). She was called upon by God
to labour with her son Jesus to fight for equality, justice and respect for the
downtrodden. Mary stands as a hope for the hopeless, dignity for all deprived
of dignity, meaning for all demeaned and the source of justice for the
marginalized women.
In her revolutionary song, the Magnificat, she portrayed the
image of a woman who dared to disturb the comfortable people. The Magnificat
provides the resources for a liberative doctrine of Mary which challenges the
injustices of the present world order.[29] “He has
brought down the powerful from their thrones, and lifted up the lowly; he has
filled the hungry with good things and sent the rich away empty.” (Lk. 1: 52-53)
Today this passage is inspirational for the voiceless women who feel alienated
and oppressed because of their caste, culture, sex, birth and poverty.
When I look at the life and situation of the adivasis of
Chotanagpur, I see the alarming picture of illiteracy, injustice, exploitation
and division. Globalisation and fundamentalism are accelerating the problems.
In such a situation evangelisation should be one of liberative nature. The
entire ministry is basically tools for evangelisation and we have concrete
examples of liberative process in ministries such as TRTC in Chaibasa, Prerana
Hazaribagh, Bagaicha and ALERT in Ranchi to name a few and many other
educational and charitable institutions.
For me, concretely, liberation means removal of inequalities.
There are two areas where inequality becomes the source of all other oppressive
problems. One is the inequality between the genders; male-female inequality and
the other is inequality in the distribution of wealth. When such divisions are
affirmed and nurtured, how do we realise the Kingdom values? How do we realise
the human dignity which God has implanted in all of us? So liberation process
is that which calls for universal salvation of all.
However, it is not an easy job to do or a goal to be
achieved, but it is not impossible with the aid of Jesus. We have to take the
narrow road, we have to carry the cross as Jesus carried; we may even be killed
by the oppressor but the ultimate victory will be ours as Jesus’ victory over
sin and death. It is hope in Jesus, we do continue our liberative mission.
In the previous chapters
we have seen the aspect of liberation in adivasi
tradition and Christian tradition. The dialogical method adopted here shows
that the understanding of liberation in one tradition enriches the other and
gives us a new contextualised, adivasi
rooted idea of Jesus who is the ultimate liberator for all. Thus we arrive at a
new title for Jesus, “Jesus the Liberator: a Ho Adivasi.”
How do we articulate this
Jesus being a Ho adivasi? In the context of the adivasis of Chotanagpur,
especially among the Hos it is
obvious that Jesus has to be understood as a Ho adivasi himself, bearing all that marginalized Ho experiences. Through Joseph who
belonged to the tribe of Judah Matthew unites Jesus to the Davidic lineage and
to Abraham thus showing that Jesus himself is an adivasi.
The central aspect of adivasi worldview is totality of
creation. Here everything is understood in the perspective of creation. Harmony
with creation and having an awareness of being one with the whole of creation
is the starting point of their spirituality and their search for liberation. So
an adivasi sees the Supreme Being in
creation not outside it. Adivasis
possess a very monotheistic belief. Adivasi
ethical norms are often guided by a strong sense of justice, equality, charity
and practicality. Honesty is an absolute value. There is absolute respect for
others’ property. There is a strong sense of community characterised by
sharing, a strong sense of common good and life in communion. Dignity of others
is held in high esteem. Adivasis live
in close contact with nature and nature plays a very important role in their
life. Women occupy a status of dignity and equality in adivasi society. Land for them is a place and a symbol of unity
which gives identity to the community.
We see that all these
qualities are a reflection of the Goodness of God and an affirmation of Gospel
values Jesus the adivasi preached. So
when we say Jesus as a Ho adivasi we
are discovering the true face of Jesus among the Hos and having a living experience of that face in depth. When we
present Jesus as an adivasi, it makes
the biblical symbols (healer, liberator, friend, good Samaritan, good Shepherd
etc) very appealing and meaningful to the adivasi
culture and value.[30]
The situation of the Ho adivasis
has been that of oppression and dehumanisation. Poverty, illiteracy,
displacement, industrialisation, deforestation, contamination of water and
land, natural calamities etc are rampant today. Most of these situations are
the result of the greed of the globalisation and division and pride of
fundamentalism. Today, Jesus the adivasi is suffering in these oppressed adivasis. He was born poor, rejected and
was exiled to Egypt for a while. It is the experience of millions of displaced
people all over. The sayings of Jesus, "Foxes have holes, and birds of the
air have nest; but Son of Man has nowhere to lay his head" (Mt. 8:20) is
applicable to most of our adivasis. When Jesus talks about his suffering, he
expresses his imminent encounter of rejection, mockery, contempt, suffering and
finally death (Mk 8:31), this points to the suffering of any oppressed adivasis. This suffering of Jesus is
from the dominant ruling class of his time; the Jews and the Romans, while the
suffering of the Hos is from the
agents of globalisation and fundamentalism. Jesus, thus, is the prototype of
all Hos.
Since Ho history is a
history of protest against dehumanization and alienation, their protest
expresses their quest for justice, peace, fraternity, equality, dignity,
identity and rootedness, there is the quest for love. The quest for love is a
religious quest. Therefore, the perfection of love which is found in Jesus can
fulfill the religious quest of the Hos.
His resurrection is a sign of liberation. By his death and resurrection he
makes us aware that we also have resurrection, from our wretchedness and
oppression. This is why Jesus becomes a symbol and an actuality for the Hos in their liberation.
At the same time how in -
Jesus the liberator: a Ho adivasi - we can see the Christian and adivasi liberative worldviews mutually
enrich and enlarge each other’s worldview? The adivasi worldview on dignity of women and love for nature,
egalitarianism, anti-pride, anti-greed, ability to find God in creation,
community spirit can truly enrich and enlarge the Christian world view of the liberative
mission of God in Jesus. In the same manner the Christian values such as belief
based on forgiving and unconditional love not on fear (experience of God as
Abba Father), incarnation through the Jesus event, views on salvation and life
after death, awareness of being sons and daughters of God based on faith can
enrich the adivasi world view on
liberation. So both the traditions in fact do affirm human dignity and
well-being, renounces greed and pride, seek harmony with nature and communion
with God.
The faith reflection on
liberation leads me to the following praxis. However, I feel that a lot of
self-introspection has to be done in order to see my own sinfulness which is
microcosm of the source of oppression and division.
Personal: First of all I have to simplify my life, the more I possess
the more I deprive somebody, overcome greed and tendency for consumerism and
avoid pride and groupism. Be more sensitive to the affairs of the people
witnessing the universality of liberative mission. Care for the mother earth
and have respect for women who are weak, poor and oppressed. I have to deepen
the sense of poverty (material poverty), inculcate egalitarianism, anti-pride
and anti-greed. Be generous towards the other in terms of sharing.
Communitarian: Respect for all religions and sense of equality and
respect. Have humility in accepting the goodness found everywhere. Provide
education for the youth and children of adivasis.
If there is no school, get the help from Sarva
Shiksha Abhiyan and adult literacy programs. (Night Schools of TRTC).
Networking with like-minded NGOs and people’s organizations to work for the
welfare of the adivasis could be
encouraged. Mobilizing the oppressed against inhuman developmental projects
which are sponsored by the WB, IMF, WTO and other private companies.
Organize and partake in
subaltern protest movements against anti-people policies of globalisers and
governments. (Neterhart Movement, Protest rallies) and encourage the people’s
folk art and culture and resisting the ‘western culture’. (Akara in Ranchi is an example). Encourage education and technical training
to help the oppressed to cope up with the competition. (XITE and TRTC are doing
in this regard). Make them aware of various development schemes at block level
and district level.
These are some of the steps
which would help to liberate the adivasis
from the evil effects of globalisation and fundamentalism and make their life
more meaningful and worth living. This will lead them to liberation, the
ultimate end for which we are moving to.
In this paper I have tried
to see how the aspect of liberation can be a ground for inter-tradition
dialogue. In a pluralist society, struggle for liberation calls for
inter-tradition dialogue. The study shows that dialogue does enrich and enlarge
the worldviews of each other.
In the Spiritual
Exercises, Ignatius through the Principle and Foundation (Sp Ex. 23) clearly
defines rules for right relationship with God and creation from the point of
view of self. All creation has to be used for the greater glory of God. So
creation should not be abused for self-glory and gratification. In the
contemplation to attain love (Sp Ex. 230-237) we see that how God is
manifesting himself in and through the creation. It is from the point of view
of the Creator. Here we have the loving and labouring God who is liberating the
humankind bringing back the shattered human dignity and image.
Globalisation and
fundamentalism with its respective ideologies of greed and pride have shattered
the cosmotheandric communion of the
human community in general and adivasis in particular. In this situation, GC 35
calls for the re-establishment of right relationships. The Kingdom of God which
Jesus constantly preaches becomes a vision for a world where all relationships
are reconciled in God. According to GC 35, liberation can be achieved by
building right relationship with God, with one another and with creation (GC 35
Decree on Mission Chapter IV).
The Church today has come
to the rescue of humanity and all creation from the clutches of Globalisation
and Fundamentalism realising its evil impact on our relationship with God, with
others and with Creation. Thus Vatican has formulated a new list of seven grave
sins for which we should confess and ask God’s pardon. These sins are
environmental pollution, genetic manipulation, accumulating excessive wealth,
inflicting poverty, drug trafficking and consumption, morally debatable
experiments and violation of fundamental rights of human nature. The basic idea
here is to liberate humanity and all creation from their dehumanising
situation.
So we have to protect the
life and livelihood of the oppressed adivasis
and preserve their rich heritage and culture. God’s preferential option for the
poor should be our motivation. Salvation is to be realised in community love,
community concern, community sharing, community justice, and community growth
as envisioned by Jesus. “... The blind receive their sight and the lame walk,
lepers are cleansed and the deaf hear, and the dead raised up, and the poor
have good news preached to them.” (Mt 11:5).
Hence, the poor are always
the sign of God’s special presence among us. It is through them that the
Kingdom is always announced. Jesus’ identification with the poor should
motivate us to stand by /for the poor and the adivasis to liberate them and humanise them. It will make them to
realise their own human dignity and that they are really the children of God.
So the pedagogy remains the same words of Jesus; “...whatever you do to the
least of my brethren you did it to me..”, in other words it is the new love
command, “love one another as I have loved you” (Jn 13: 34).
Works Cited
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Bausch
William. 1977. A New Look at the
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Boff
Leonardo. 1978. Jesus Christ the
Liberato. London: SPCK.
3.
Boff
Leonardo. 1981. Liberating Grace. New
York: Orbis Books.
4.
Emmanuel
Horo. “Mundari Eucharist: A Pastoral reflection” in East Asian Pastoral Review.
Vol XIX, 1982. P. 20-21
5.
Haight
Roger. 1979. The Experience and Language
of Grace. New York: Paulist Press.
6.
Hrangkhuma
F &Joy Thomas (Editors). 2007. Christ Among the Tribals. Bangalore:
FIOM.
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John Ari
(Ed). 2008. Dialogue in a New Key.
Delhi: Jesuit Secretariat for Dialogue Delhi.
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K
Jane. “Feminist Theology”, Class Notes, Tarunoday, 2008.
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Mundu
John. 2003. The Ho Christian Community.
Delhi: Media House.
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Padinjarekuttu
Isaac (Ed). 1999. Biblical Themes for a Contextual Theology Today. Pune: JDV Theology
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Dionysius. “The Mystery of Jesus”, Class notes, Tarunoday, 2008.
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[1] Painadath, Sebastian. 2008. “Towards a Paradigm for Inter-religious
Dialogue,” in Fr John Ari SJ (Ed). Dialogue
in a New Key. (Delhi: Jesuit Secretariat for Dialogue Delhi), p. 47.
[2] John Mundu, The Ho Christian
Community, (Delhi: Media House, 2003), p. 67.
[3] Ibid., p. 232
[4] Emmanuel Horo. “Mundari
Eucharist: A Pastoral reflection” in East Asian Pastoral Review. Vol XIX, 1982.
P. 20-21
[5] This term is developed by
Raimon Panikkar. In his book The
Intra-Religious Dialogue he speaks of our relationship with the other. Our
relationship with the other is not an external link but belongs – especially
the humans – or the divine. The entire reality presents a cosmotheandric
nature. (p. xvi).
[6] Fr Dionysius Rasquinha, “The Mystery of
Jesus”, Class notes, Tarunoday, 2008, p. 4-5.
[7] Fr Dionysius Rasquinha, “The Mystery of
Jesus”, Class notes, Tarunoday, 2008, p. 53-54.
[8] As quoted in George
Soares Prabhu. “Table Fellowship of Jesus,” in Isaac Padinjarekuttu (Ed). Biblical Themes for a Contextual Theology
Today. (Pune, JDV Theology Series, 1999), p. 223.
[9] Ibid,. p. 229-232
[10] Fr Dionysius Rasquinha, “The Mystery of
Jesus”, Class notes, Tarunoday, 2008, p. 34.
[11] Leonardo Boff, Jesus Christ the Liberator, (London,
SPCK, 1978) p. 290.
[12] Ibid, p.291
[13] Fr Dionysius Rasquinha, “The Mystery of
Jesus”, Class notes, Tarunoday, 2008, p. 38
[14] http://eapi.admu.edu.ph/eapr006/georgevers.htm
[15] Calvin B DeWitt. “The
Religious Foundations of Ecology.” in Judith S Scherff (Ed), The Mother Earth Handbook. (New York,
Continuum. 1991). p. 255.
[16] Ibid pp. 263-264
[17] Sr Jane K. “Feminist Theology”, Class Notes,
Tarunoday, 2008, p. 3.
[18] John Chrysostom, Homily on the I Cor.
Section X.3
[19] Gregory of Nyssa. On the Love of the Poor
(Electronic Notes)
[20] St Augustine. Sermon LXXVII 1-3.
[21] Rerum Novarum (24), Encyclical Pius XIII,
St Paul’s Publications (Electronic Notes).
[22] Quadragesimo Anno, Encyclicals of PiusXI, St Paul’s
Publications (Electronic Notes).
[23] GS (4),
Documents of Vatican II, St Paul’s Publications (Electronic Notes).
[24] GS (4), Documents of Vatican II,
St Paul’s Publications (Electronic Notes).
[25] William Bausch. A New Look at the Sacraments, (Indiana:
Flides/Claretaian. 1977), p. 13.
[26] Roger Haight. The Experience and Language of Grace, (New
York: Paulist Press. 1979), p. 121.
[27] Leonardo Boff. Liberating Grace. (New York: Orbis
Books,1981), p. 154
[28] Leonardo Boff. Jesus Christ Liberator. (London. SPCK, 1978), p. 253
[30] J Puthenpurackal SDB.
“Jesus the Tribal and the Tribals of Jesus”
in F Hrangkhuma &Joy Thomas (Editors)Christ Among the Tribals (Bangalore: FIOM, 2007), pp. 244-248
