United Theological College, Bangalore

Topic: Mission as Liberation: Poor, Quest for Justice and Identity, and Ecology
(Contemporary Theologies of Mission)
Moderator Dr. P.T. George
Presented by Lunkim Z. Khongsai
Introduction

Mission is helping people who are unjustly treated, persecuted, oppressed by internal and
external forces, to liberate themselves, to experience the liberation brought to all by Christ.
Mission as liberation is developed and experienced by Christian who lived in situations of
oppression and injustice. Christian mission requires going with people who struggle for
liberation in order to make salvation felt in their lives, and join in their struggle for total
liberation. This type of mission can appeal to all sorts of marginalized people, whatever the
cause of their marginalization may be, and they can be attracted to it, and make of it the
deepest thrust in their lives. The paper deals with the poor quest for justice and identity with
reference to the Dalit, tribal and ecological crises.

1. Mission as Liberation

The word ‘liberation’ is one of the ways by which Scripture refers to the mighty acts of God
to free his people from every dimension of oppression. 1 Heribert Bettscheider opines that in
Latin America Liberation theology takes the concrete situation as its starting point. It
analyzes the concrete experiences of Christians in the liberating process. They articulate their
problems, faith experiences, and insights in light of the reality of Christianity. The praxis of
liberation is the starting point for this theology, that is, concrete commitment to the
oppressed, both individuals and entire peoples. It starts with the specific and practical option
for the poor and oppressed.2

Liberation theology is basically concerned with the poor, not as individuals but as the
multitudes in the Third World for whom the church has made an option. Liberation theology
is the theology of a church which commits itself to a liberating pastoral ministry on the
periphery of the world. It is the second step of a previous concrete commitment to engage in

1
M. Avila, “Liberation,” Dictionary of Mission Theology: Evangelical Foundations, edited by John Corrie at.al.
(England: Inter-Varsity Press, 2007), 207.
2
Heribert Bettscheider, Dictionary of Mission, edited by Karl Muller at. al. (Maryknoll, Newyork: Orbis Books,
1998), 273.

1
the noble struggle to liberate the poor. Gutierrez defines liberation theology as “an expression
of the right of the poor to think out their own faith.”3

One important aspect of mission as liberation is conscientization. To concientize means to

help people know and understand what the root causes are of their lack of freedom, lack of
justice, of oppression. It is imperative that people are fully aware of the causes that keep them
oppressed, unjustly treated, marginalised, and with no rights. The structures which are
presently operative in the political, economic, social, military, and ecological aspects of life,
very often are oppressive, make very little of the dignity of human creatures, and create
situations which do not allow people to experience the fullness of salvation. Medellin opines
that in the fullness of time God send his Son in the flesh, so that He might come to liberate
all...from slavery to which sin has subjected them (Jn. 8:32-35): hunger, misery, oppression
and ignorance, in a word, that injustice and hatred which have their origin in human
selfishness. The origin of all disdain for humankind, of all injustice, should be sought in the
internal imbalance of human liberty, which will always need to be rectified in history.4

According to Orlando Costas the Church liberating mission aims at the comprehensive
salvation of humanity and the world. The Gospel power should be penetrated into human
history; it should be purified and unifies it. The instruction should be emphasizes in a special
way about love that makes an option for the poor. It also emphasizes that structural changes
are absolutely necessary in the society.5

1.1. Poor, Quest for Justice and Identity

The faces of the poor forced themselves on to the attention of the rich Christians of the West
in a way that could no longer be ignored or allegorised. The Mexico City meeting of CWME
began to notice these faces, but was still too preoccupied with secularization to draw
theological consequences from this. After the Geneva Conference of 1966 the climate
changed. In its “message”, the Uppsala Assembly stated:

3
David J. Bosch, Tranforming Mission:Paradigm Shifts in Theology of Mission (New York: Orbis Book, 2005),
436.
4
Medellin, “Mission as Liberation,” Classic Texts in Mission and World Christianity, edited by Norman E.
Thomas (New York: Orbis Books, 1998), 188.
5
Orlando E. Costas, Christ Outside the Gate: Mission beyond Christendom (Maryknoll, New York: Orbis
Books, 1982), 67.

2
 We heard the cry of those who long for peace; of the hungry and exploited who demand
bread and justice; of the victims of discrimination who claim human justice; and of the
increasing millions who seek for the meaning of life.6

According to Ulrich Duchrow, Justice is a concept involving structures and behaviours based
on thrust, solidarity and mutuality versus those relying in betrayal, oppression and
exploitation. God’s judgment means the restoration of justice hears the cries of the oppressed
and liberates them. If the oppressors do not respect, God’s justice becomes their punishment. 7
As John R. Donahue has said, “Justice is not simply the quality of God as righteous judge
over sinful person, but a relation of the saving power of God to the world captured by evil.
God’s justice is his loyalty which inaugurates a saving victory over the powers that enslave
and oppress”.8

Michael Albuquerque opines that in the Old Testament God was known as God of the poor.
“God has His option especially for the poor”. Jesus himself was associated with the poor.
Pope Benedict xvi, in his moral vision reiterates this point: “a Christian must work towards a
more just social order, which among other things implies a special concern for the poor”. This
social solidarity with the poor requires “fundamental changes in social and economic
structures that perpetuate glaring inequalities and cut off millions of citizens from full
participation in the economic and social life of the nation. The process of change should be
one that draws together all citizens, whatever their economic status, into one community”.
The Church, which claims to work and associate herself with the poor, ought to initiate and
put forth the claims of the voiceless in the larger field, namely where the policies are
formulated and passed.9

Melbourne helped to move away from traditional condescending attitude of the church
toward the poor; it was not so much a case of the poor needing the church, but of the church
needing the poor- if it wished to stay close to its poor Lord. The poor were beginning to
discover and affirm themselves. The poor were no longer merely the objects of mission; they
had become its agents and bearers. And this mission is, above all, one of liberation.10

6
David J. Bosch, Tranforming Mission:Paradigm Shifts in Theology of Mission, 435.
7
Ulrich Duchrow, “Justice in the Bible and Church History,” Dictionary of the Ecumenical Movement, edited by
Nicholas Lossky at.al (Geneva: WCC Publications, 2002), 627.
8
Edward Leroy Long, Peace Thinking in a Warring World (Philadelphia: The Westminster Press, 1983), 41.
9
Michael Albuquerque, “Church and Civil Society: Political advocacy as mission to birth a more just
humanity”, Ishvani Documentation and Mission Digest, Vol. VXXVIII, edited by Joy Thomas (2010): 242.
10
David J. Bosch, Tranforming Mission:Paradigm Shifts in Theology of Mission, 436.

3
Jesus himself clarified that his mission was to seek the lost, the least and the rejected. The
gospel promised that the reign of God is through the empowerment of the rejected and the
marginalised. Deenabandhu Manchala opines that the promised reign of God is a reign of
Justice for those who have been unjustly treated; it is a reign of compassion for those who
have been fragmented, broken and injured; it is a reign of accountability for those who have
wielded power; it is a reign of inclusion and solidarity for those who have been marginalised
and excluded.11 Despite oppressive structures religions need to give inner spaces to the
oppressed and ecological spaces to larger communities.12

1.2. Empowering the poor and the marginalized

Grinding poverty of the masses is one of the starkest realities written large all over the
horizons of our country. Given the alarming scale of the impoverization and marginalization
of sizeable sections of people across the world, we consider action for justice and
participation in the transformation of society as the most important constituent of our
mission. Our mission as an effort oriented to the integral human and cosmic liberation.
Promotion of and joining hands with the initiatives of the many and varied subaltern
movements will have to become a concrete expression of it. Involvement in adult literacy
programmes and availing of the opportunities offered by the National Open School and other
such non-formal educational projects will facilitate the process of the empowerment that is at
the centre of our liberative mission.13

1.3. Poverty and Identity

More than one-third of the estimated one billion people of India live in conditions accruing
from abject poverty such as dependency, powerlessness, enslavement, insecurity, personal
inadequacy, low need for achievement, hunger, illness, lack of housing, etc. Their culture, in
short, is one of no-people. It is a consistent struggle to survive. Roger E. Hedlund opines that
a disturbing is the marred identity of sections of the poor traditionally assigned subordinate
positions of perpetual exploitation. Generations of poverty produce a negative. “Low identity
sanctions all forms of oppression.”14 A.M. Mundadan in his article “the Emerging Indian
Theology and the Quest for Identity” that the church must aim at maturing an egalitarian and
11
Deenabandhu Manchala, “Mission as Struggle for Justice: From the Perspective of those who are denied
Justice”, Mission Pardigm in the New Millennium, edited by W.S. Milton Jeganathan (Delhi: ISPCK, 2000),
287.
12
Gabriele Dietrich, “Women, Ecology and Culture,” Bangalore Theological Forum, vol. XXI, No. 1, March
1989: 25.
13
T.Malipurathu, Listening to the Spirit: Our Missionary Response Today, Vol. II, No. 1, Jan-Mar 2000: 59.
14
Roger E. Hedlund, “Poverty, Evangelization and Christian Identity,” Mission as Transforming Service, edited
by S.D. Ponraj and Samuel Jayakumar (Channai: Mission Educatonal Books, 2004), 67.

4
humane value system that will support and sustain the weaker sections at the bottom of the
society and restore their human dignity and respect. The Indian church must look in anger at
the persistence of the injustice meted out to the poor. Te identity of the Indian Church has to
be looked at from the perspective of the victims of injustice, the poor and the sinned against.
Solidarity with them in their search for justice ought to be a defining characteristic of the
Indian church.15

1.4. The Dalit Identity

The term Dalit, derived from the Sanskrit root dal, meaning split or broken, indicates a
people who are trampled upon or oppressed due to the unjust caste system. They are left at
the mercy of the rich and the powerful as they are landless and having little say in decision
making. Being at the bottom of the Indian society, left with traditional menial jobs,
considered to be ritually impure, the Dalit suffer from economic and anthropological poverty.
Their very location, at the edge of the Indian village, describes their social, economic,
political and ritual marginalization.16

V. Devasahayam opines that Caste system as a totalitarian system has forced Dalits into a
comprehensive system of slavery-social, political and economic. Its worst manifestation is to
be seen in enforcing cultural slavery, by means perpetual, psychological genocide, resulting
in Dalit psyche being distorted and disfigured into a wounded psyche. The gospel of Jesus
Christ is conceived, as an answer to this unending cry of the oppressed, as the good news of
liberation to the oppressed, particularly the Dalits with a further priority of the liberation of
the Dalit woman, who is a victim of complex systems of caste, class and patriarchy. The
concern of humanity should start from the point where it is most disgraced, and disfigured,
and that is at the life of Dalit woman. 17 The discrimination of Dalit women have to face in
everyday life as Dalit and as a woman reduces her to the most defiled and dehumanized
level.18 Dalit search for identity in relation to the emergence of Dalit Theology needs to be
perceived. It is a paradox of our time that while the process of globalisation is set in motion
on the one hand, there is also a revival of traditional identities on the other, leading to
ideological expressions, and a quest for realising and celebrating their identities. These

15
A.M. Mundadan, “The Emerging Indian Theology and the Quest for Identity,” Evangelizing in the Third
Millennium, edited by Gregory Karotemprel at.al. (Rajkot: Deepti Publications, 2006), 296-297.
16
A.M. Mundadan, “The Emerging Indian Theology and the Quest for Identity,” Evangelizing in the Third
Millennium, 297-298.
17
V. Devasahayam, Doing Dalit Theology in Biblical Key (Madras: ISPCK, 1997), 5.
18
Jesudas M. Athyal, Relevant Patterns of Christian Witness in India: People as Agent of Mission (Thiruvalla:
Christhava Sahithya Samithy, 2000), 59.

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secular happenings have their echo within the churches in the emergence of a consciousness
of different identities, and the quest for formulating theologies of identities. In India the tribal
and Dalit and women’s theologies are making their mark, as theologies of identities
promising rich prospect.19

1.5. Tribals

According to Jesudas M. Athyal the tribals are inheritors of an egalitarian socio-economic

cultural tradition, recent centuries they had experienced domination by non-tribals. This
situation became only worse with the massive developmental projects of the new nation.
Planned and pursued by non-tribal without consulting them, and assisted by traders,
industrialists and their allies, these projects were ruining their eroded identity and were an
assault on their culture. Forced displacement, loss of land and forests- their culture, and
treasure groves adversely affected their growing aspirations. However, tribal response has
been lacking shape. Organised assertion of their rights, resistance to continuing exploitation,
and articulation of their grievances and demands, had been helped them place their version of
the national agenda before the entire nation.20

2. Ecology

Historically, ‘ecology’ as a subject can hardly be considered a new field. Some of its material
is derived from as old a source as natural history dating back to Aristotle (384-322 BCE).
However, as an organised science it was established around the same time as the science of
genetics (1866). It was in 1869 that Ernest Heackle, a German zoologist first recognised a
relationship “ecology”. Ecology then refers to the systematic relationship in biotic
environmental factors (i.e. air, water, energy, and food) with biotic components such as
plants, animals and microbes. The Greek root for ‘ecology’ is oikos, which means the ‘whole
inhabited earth’. The term ‘ecology’ has an appreciably broader meaning than the immediate
family, household and community. Briefly it deals with organisms and their environment. 21

2.1. The relation between Human and Earth

Ecology is the study of the relationship between humans and our earth and their influence and
significance towards each other. Ecology and ecologists help to locate the problems in this
19
V. Devasahayam, Doing Dalit Theology in Biblical Key, 14.
20
Jesudas M. Athyal, Relevant Patterns of Christian Witness in India: People as Agent of Mission (Thiruvalla:
Christhava Sahithya Samithy, 2000), 66.
21
T. Johnson Chakkuvarackal, “Biblical Perspectives on Creation, Ecology and Human Responsibility,” Mission
Today, Vol. VI, No. 4, Oct-Dec, 2004: 340.

6
regard and seek to solve them. All humans are our own worst enemy when it comes to
maintaining the ecological balance of the world. It is important to understand two terms i.e.
environment and nature in relation to ‘ecology’. Environment is the surroundings or
conditions under which a person, animal, or plant lives or operates. Nature is the physical
world, including plants, animals, the landscape, and natural phenomena, as opposed to things
made by people. Ecologist James Lovelock’s concept, known as the Gaia hypothesis
considers the earth itself as a living being. The relation between humans and animals and the
whole world should be a symbolic one; it should involve a give and take relationship. If we
destroy the earth’s ecosystem, the biosphere of the earth, which houses all life will ultimately
terminate.22

2.2. Ecological Crisis

According to Jesudas M. Athyal the global ecological crisis began with the technological,
export- oriented model of development followed in the 1950s and 1960s. This produced the
energy crisis of the 1970s, which provoked the debt crisis of the 1980s that led to the
ecological crisis of the 1990s. The global ecological crisis is centre stage on the global
political agenda since the Rio Earth Summit in 1992. The ecological crisis- the cry of the
planet earth- is the foundational within which all other subaltern perspectives are included. 23
T. Johnson opines that the environment issues affect not only human but also animal, plant,
and even mineral well being. The trees suffer blight as a result of industrial pollutants in the
air. Water pollution eliminates species of fish forever from the earth. Human beings suffer
and die of respiratory diseases, cancer, birth defects, asthma etc. as a result of our ecological
irresponsibility in today’s context.24

The earth and its eco- systems are threatened with great disasters, like the pollution of air,
water, and land, depletion of non-renewable resources, despoliation of forests, desertification
of farmlands, displacement of people from their habitat by high-tech industries, and the
destruction of numerous organic species. Signs and systems of the crisis are numerous:
precious resources are diverted to destructive purposes like the arms race, stockpiling of
nuclear weapons, star wars, and similar insanities which can damage the earth and life

22
T. Johnson Chakkuvarackal, “Biblical Perspectives on Creation, Ecology and Human Responsibility,” Mission
Today, 338-341.
23
Jesudas M. Athyal, Relevant Patterns of Christian Witness in India: People as Agent of Mission (Thiruvalla:
Christhava Sahithya Samithy, 2000), 48.
24
T. Johnson Chakkuvarackal, “Biblical Perspectives on Creation, Ecology and Human Responsibility,” Mission
Today, 338.

7
irreparably. Radioactive, chemical and other fatally toxic wastes are being dumped in the
oceans, on islands and in the countries of the poor and powerless. Together with polluting
effluents and emissions from factories, such wastes and the acid rain they produce, are
causing large-scale diseases and death to plants, birds, beasts, fishes in the lakes, rivers and
human beings. The atmosphere of most cities is heavily polluted with toxic fumes and has
become a major threat to health and life. The breakdowns of atomic power generating stations
are all ominous warnings of what is in store for the earth and humanity. These and many
other allied factors contribute to the ecological crisis, and constitute acts of injustice towards
the earth, our home.25

Peoples’ movements create a peoples’ theology which is the hope of the oppressed, alienated,
marginalised and the displaced and which unites them. Such movements articulate their
aspirations, cries, sighs, sufferings and hopes to bring about wholeness and true holiness.
Ushering in a new counter-culture and taking a stand against the prevailing dominant cultural
hegemony, consumerism, and market-economy, peoples’ movement foster the formation of
egalitarian, ethical and cultural values so that justice, social sense and respect for the
environment are maintained.26

2.3. Implications for Ecological Crisis

(a) Besides the globally and nationally known “green groups”, we must pay attention to
the call of the micro-level movements and other peoples’ movements committed to
the integrity of the eco-system. And also establish linkage with movements across the
globe that campaign against consumerism and global capitalism and are committed to
alternative forms of development.
(b) Ecological campaigns could be occasions of inter-religious dialogue. Several
instances can be cited from within our country where people of many faith have come
together to fight against common ecological problems.
(c) Inter-Church Councils to take up the issue of environment in the near future and give
directives or guidelines to the entire people of God. All the churches should be
persuaded to set up a commission for eco-theology.27
25
“Statement of the Indian Theological Association, Twentieh Annual Meeting,” Ishvani Documentation and
Mission Digest, Vol. XV, No. 2, May-Aug 1997: 109.
26
“Statement of the Indian Theological Association, Twentieh Annual Meeting,” Ishvani Documentation and
Mission Digest, 110.
27
“Statement of the Indian Theological Association, Twentieh Annual Meeting,” Ishvani Documentation and
Mission Digest, 114-115.

8
3. The Practice of Justice in Society and in the Church

The understanding of the concept of justice in modern society tends to be misconstrued

because of the fact that it has been systematically alienated from concrete manifestations in
everyday life, especially in processes of decision-making and acting accordingly. Instead, the
term ‘Justice’ in modern vernacular is only understood conceptually as a principle of law or
guideline of human conduct which often is not practical in concrete living. The most
predominant problems is the disturbing poverty that grows out of an organised system of
injustice, meted out to people in developing countries. Most Third World countries have
practically become irrelevant appendages, neglected and forgotten. The primary aim of those
who seek to ensure justice should show particular consideration of deprivation and
destitution, lacking on a regular basis, the basic necessities of life: food, water, clothes, a
home, employment, education, health care, etc. 28

When Christ established his Church on earth, he entrusted it with a specific mission and the
mandate to preach the Good News of salvation to the whole world. In his teaching and works,
he devoted most of his time and energy towards the alleviation of human suffering in
whatever form it was manifested. He declared the blessedness of those who hunger and thirst
justice in the particular circumstances of their lives and in their relationships and dealings
with fellow human beings. Following the example of Master, the Church fulfils its mission,
among other things, in upholding justice as a priority in its preaching, life and apostolate.
This mission of salvation has been challenged by the greater demand for human promotion,
development and liberation that has been launched recently throughout the whole world,
particularly in the developing countries.29

Conclusion

In realizing Jesus mission, the active involvement of the Church in everyday issues and
concerns can no longer be evaded. The church has to participate in building a just and
peaceful society, with all the means at its disposal.30 In the context if India the Christian
mission should look after the movements of the marginal groups struggle for their identity

28
M. Gerard Nwagwu, “Justice in the Church and Society and the Rule of the Law”, Voices: From the Third
World, Vol. XXII, No. 1, June 1999: 67-69.
29
M. Gerard Nwagwu, “Justice in the Church and Society and the Rule of the Law”, Voices: From the Third
World, 74.
30
M. Gerard Nwagwu, “Justice in the Church and Society and the Rule of the Law”, Voices: From the Third
World, 74.

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and justice. This marginalisation of vast numbers of people due to poverty eventually led to
political, economic and social powerlessness. Many marginalised groups are increasingly
dehumanised and dominated. There is a rise of fundamentalism in all religions which fails to
address itself to the concern of the marginalised. Also, we are need to aware of the ecological
crisis which has been brought about by the modern process of development. Christian’s
mission is to liberate the oppressed and identify their identity and give them space in the
society, economic, and political realms. Despite being oppressive it is necessary for us to give
efforts for the empowerment of the poor, the Dalits, the women, the tribals and other
minorities groups.

Bibliography

Athyal, Jesudas M. Relevant Patterns of Christian Witness in India: People as Agent of

Mission. Thiruvalla: Christhava Sahithya Samithy, 2000.

Avila, M. “Liberation,” Dictionary of Mission Theology: Evangelical Foundations. Edited by

John Corrie at.al. England: Inter-Varsity Press, 2007.

Bettscheider, Heribert. Dictionary of Mission. Edited by Karl Muller at. al. Maryknoll,
Newyork: Orbis Books, 1998.

Bosch, David J. Tranforming Mission:Paradigm Shifts in Theology of Mission. New York:

Orbis Book, 2005.

Costas, Orlando E. Christ Outside the Gate: Mission beyond Christendom. Maryknoll, New
York: Orbis Books, 1982.

Devasahayam, V. Doing Dalit Theology in Biblical Key. Madras: ISPCK, 1997.

Duchrow, Ulrich. “Justice in the Bible and Church History,” Dictionary of the Ecumenical
Movement. Edited by Nicholas Lossky at.al. Geneva: WCC Publications, 2002.

Hedlund, Roger E. “Poverty, Evangelization and Christian Identity,” Mission as

Transforming Service. Edited by S.D. Ponraj and Samuel Jayakumar. Channai: Mission
Educatonal Books, 2004.

Long, Edward Leroy. Peace Thinking in a Warring World. Philadelphia: The Westminster
Press, 1983.

Manchala, Deenabandhu. “Mission as Struggle for Justice: From the Perspective of those
who are denied Justice,” Mission Pardigm in the New Millennium. Edited by W.S.
Milton Jeganathan. Delhi: ISPCK, 2000.

Medellin. “Mission as Liberation,” Classic Texts in Mission and World Christianity. Edited
by Norman E. Thomas. New York: Orbis Books, 1998.

10
Mundadan, A.M. “The Emerging Indian Theology and the Quest for Identity,” Evangelizing
in the Third Millennium. Edited by Gregory Karotemprel at.al. Rajkot: Deepti
Publications, 2006.

Journals

“Statement of the Indian Theological Association, Twentieh Annual Meeting,” Ishvani

Documentation and Mission Digest. Vol. XV, No. 2 (May-Aug 1997): 108-117.

Albuquerque, Michael. “Church and Civil Society: Political advocacy as mission to birth a
more just humanity”, Ishvani Documentation and Mission Digest, Vol. VXXVIII.
Edited by Joy Thomas (2010): 242.

Chakkuvarackal, T. Johnson. “Biblical Perspectives on Creation, Ecology and Human

Responsibility,” Mission Today. Vol. VI, No. 4 (Oct-Dec, 2004): 338-358.

Dietrich, Gabriele. “Women, Ecology and Culture,” Bangalore Theological Forum, vol. XXI,
No. 1 (March 1989): 1-29.

Malipurathu, T. Listening to the Spirit: Our Missionary Response Today, Vol. II, No. 1 (Jan-
Mar 2000): 55-63.

Nwagwu, M. Gerard. “Justice in the Church and Society and the Rule of the Law,” Voices:
From the Third World. Vol. XXII, No. 1 (June 1999): 67-84.

11