Mission in the context of endemic poverty and in situations of aflluence
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Auteurs : Geevarghese Mar OsthathiosSource :
- Mission Studies [ 0168-9789 ] ; 1986.
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<p>43 Mission in the context of endemic poverty and in situations of aflluence GEEVARGHESE MAR OSTHATHIOS Poverty and affluence are two sides of the same reality of injustice in a finite world. Endemic poverty is structural poverty hidden in the exploitative Feudalistic and Capitalistic systems of our times. It is basically the.result of selfishness, the result of Fall and so has existed in history in various forms since one happy, sharing family that God created became warring families of Cains. "They count fields and seize them; and houses and take them away; they oppress a man and his house, a man and his inheritance" (Mic. 2:2). The affluent do not love their neighbours as themselves and tell the poor: "Do not covet your neighbour's property". (Ex. 20:17). They quote the verse: "The poor shall always be among you" (Dt. 15:11) . without quoting "There shall be no poor among you if you will obey the voice of the Lord" (v. 4). They do not realize that "God has made of one blood all nations of men to dwell on all the face of the earth" (Ac. 17:26) and that "the whole earth and the fullness ' thereof belongs.to God" (Ps. 24:1), and that the Heavenly Father's spiritual and material wealth belongs to all His children and not to the rich alone. Gustavo Gutierrez of Liberation Theology fame is right in saying: "The term poverty designates in the first place material poverty... What we mean by material poverty is a sub-human situation... Poverty is an expression of sin, that is negation of . love".1 I Love is uniting and sin is alienating. In the present class- structured society of rich and poor, employer and employed, alien- ation that started with Fall has become a universal phenomenon. To quote Ronald de Vaux, "Alienation of private property and the development of lending at interest led to the growth of pauperism and the enslavement of defaulting debtors or their dependents" 2 even in ancient Israel. If the Jewish nation or people had practised the equalization of wealth every fiftieth year as commanded for the . Jubilee year (Lev. 25), poverty and affluence could have been checked, but they did not obey the Lord's commandment. If Mission is to solve the reality of sin and hasten the liberty, equality and fraternity of the Kingdom of God, endemic poverty and affluence must be attacked with a vengeance. Preferential option for the Poor is not just the call of the Bishops of Latin America, but the precept and practise of Our Lord Himself. The famous Magnificat which the Vth Assembly of WCC called the song of high revolution, was a call to put down the affluent and exalt the lowly (Lk. 2:34). Christ's attitude to His own mission, clearly spelt out the Nazareth Manifesto (Lk. 4:18) was a definite option for the poor. "It is easier for a camel to go through the eye of a</p>
<p>44 needle than for a rich man to enter the Kingdom" (Mt. 19:23). "A man's life does not consist in the abundance of his possessions" (Lk. 12:15). The sin of the rich man in the parable of Lk. 16:19-31 was that he allowed his neighbour to die of poverty when he himself remained rich. The conversion of Zacchaeus led him to a preferential option for justice and for the poor (Lk. 19:1-10), not by external compulsion, but by the change of his heart by the Mission of Jesus. The spontaneous socialism of the Jerusalem Church as a result of Pentecost (Ac. 2:44-47; 4:32-37), if repeated, will make the affluent share their riches gladly, not just for common consumption, but for common production that there will not be a need person around. Some effective laws will have to be passed and implemented against the Ananias-es and Saphiras whose preferential option is not for evangelical poverty, but for luxurious life-style for them- selves. The uniqueness of genuine Christianity is in its mission of agape which enjoys koinort2a more than selfish accummulation of wealth. No wonder, that in the West people have started to speak of 'post-Christian era' as secularization and selfish accummulation of wealth has choked Christianity. The greatest opportunity of Christian Mission will dawn when mission is not just saving of a few souls from hell, but the risk-involved fight against endemic poverty and situations of affluence. Then will mission become relevant, authentic fight for the Kingdom. Some early Fathers on Poverty and Affluence: In many ways, the patristic period was the golden era of the Christian Church. There was no huge gulf between the rich and the poor in the early Church. "The position which the Church reached before the conversion of Constantine (312)" says William Temple, "was equality in the enjoyment of God's bounty and the justice of a claim put forward by the needy to share with those who have more than a sufficiency; where unity of hearth and mind with general good will is pursued".3 Clement of Alexandria wrote: "Everything necessary is, or should be common property. God made the human being for sharing and usage in common. It is absurd for a person to live in luxury while many suffer from poverty".4 In the worlds of Tertullian: "If anyone is worried by the loss of his family possessions, we advise him as do many biblical texts, to scorn worldly things. There can be no better exhortation for the abandonment of wealth than the example of Jesus Christ who had no material possessions. He always defended the poor and condemned the rich".5 St. Basil who. gave all his wealth for the poor and whose sister Macrina used Besiliad, Basil's Estate for the first mission hospital of the Christian Church, wrote: "The unfair accumulation of wealth by private individuals is, then, a form of injustice and there is clear transgression of the divine will in the irresponsible use of wealth and submission to covetousness. For the sake of wealth, relatives deny nature, brothers look at each other with eyes of criminals; for the sake of wealth the desserts breed robbers, the sees breed pirates...</p>
<p>45 Whoever gives in to the temptation of wealth shares in a system of oppression...".6 St. John Chrysostom whose eloquence on this topic is famous, taught: "The bread in your cupboard belongs to the hungry man, the coat hanging unused in your closet belongs to the man who needs it, the shoes rotting in your closet belongs to the man who has no shoes, the money which you put in the bank belongs to the poor".7 To quote St. Ambrose: "You are not making the gift of your possessions to the poor person. You are handing over to him what is his. For what has been given in common to the use of all, you have arrogated to yourself. The world is given to all and not only to the rich".8 St. Gregory of Nazianzus advised his fellow-heirs to visit, feed and clothe Christ, "through the poor and those who suffer to-day so that when we leave this world, we shall be received in the eternal storehouses by the same Christ, Our Lord".9 Thus, the Fathers of the West and East were against the rich as their Master. Ethical Meaning of the Mystery of Trinity: The patristic apophatic theology stressed the unknowability of the mystery of Trinity and yet shed more light on it than any other period. If God is love, He is eternally Triune. Love's distinctions do not nullify its co-equality. I agree with Raymond Panikkar's view that "in reality, the Trinity is not only the theoretical foundation stone of Christ- ianity, but also the practical, concrete existential basis of Christian life".10 The tragedy of the divided Church is that the Fundamentalists have a Christ Monism, the Charismatics a Spirit- Monism and the Unitarians a Jehovah Monism and no Church has developed an ethic of equality, divinity, sharing love based on. the Supreme Mystery of the Triune Godhead. This writer has made a feeble attempt to show that the Holy Trinity is the basis of a "A THEOLOGY OF A CLASSLESS SOCIETY". To quote a sentence from it: "Mission tomorrow must aim at breaking all middle walls of partition which separate the lord from the slave, the rich and the poor, ... the luxurious and the needy".11 The sharing dimension of love neccesi- tates eternal distinctions and the ontological nature of love is its eternal unity. A monad God cannot be eternal love in eternal action and polytheism has no depth of love that eternally overcomes the distinctions. The Holy Trinity can be apologetically (though not dogmatically) compared to an eternal sharing Family or a Social God with Unity in Trinity (essential Trinity) and Trinity in Unity (economic Trinity), holding together distinctions and equality. Trinitarian theology is against the possibility of the rich and the poor in any structural sense. The Kenotic Incarnation (Phil. 2:5-11; 2 Cor. 8:9) is the model of evangelical poverty for an egalitarian society to attack endemic poverty and affluence till the Kingdom of God is realized, partly in history and fully in the eschaton. As long as we pray: "Thy Kingdom come on earth as it is in heaven", we are praying for a Trinitarian life-style.</p>
<p>46 Mission for Social Justice with Charity: There is a great debate going on whether charity is a hindrance or aid for social justice. Radical revolutionaries think that if the ambulance service of charitable institutions and projects which treat the symptoms without treating the cause of disease, is stopped, the revolution can be speeded up. They also attack the corruption that is pre- valent in the foreign aid for the poor which is eaten up by the middle man or middle woman. As Troeltsch pointed out: "charity on its own cannot promote forces of social reform... It may reduce suffering, but cannot reach the roots of the problem".12 The whole issue has to be studied at the level of love and justice with freedom and enforced justice without freedom. Democratic socialism is better than charity of Capitalism and enforced social justice of Communism. Education for a classless society, for liberation of the oppressed and the oppressor must go side by side with deeds of charity. Charity must not be for the defence of the status quo, but the expression of love in every situation. "It is only in the concrete involvement", wrotes S.K. Parmer, "to transform and renew the present oppressive structures, that mankind working in common with each other, can liberate them- selves".13 What is needed is not just the sharing of wealth, but also the sharing of power. The first international consultation on simple life-style held in UK in March 1980, realized this and wrote: "Poverty and excessive wealth... the unjust distribution of capital, land and resources are issues of power and powerlessness... Without a shift of power through structural change, these problems cannot be solved".14 Mission for social justice will be thwarted and attacked by vested interest, and yet it is one of the most urgent tasks of missiology in our times. Mission for political action: CCPD Consultation on political theo- logy at Aiyanappa Conference Centre in Cyprus was unanimous in ' recommending political action for structural change for Just, Participatory and Sustainable Society (JPSS). Theologians have often hesitated to be involved in the so-called 'dirty politics' and yet they know that politics is the art of the possible. The politics of atheistic communism and a humanistic capitalism are guilty of'lack of freedom and justice respectively and so we need a new political ideology for love, justice and freedom for all and not for the rich alone. The affluent today argue for human rights for themselves with no equal concern about any right of the poorest strata of society in the context of endemic poverty in slums and villages of developing countries or even the developed. "Love as a responsibility" writes S. Kappen, "for one another and for the community must be the beginning and the end, the motive and the final outcome of all struggle for cosmic freedom".15 As Emilio Castro wrote in the editorial of IRM, "Human rights is not just the slogan of the political activist, it sums up the Christian missionary imperative".16 The political vision of a</p>
<p>47 "Ram Raj" (Kingdom of God) of Mahatma Gandhi could not get deep . root in India and the egalitarian society created by Mao Tse Tung in China is slowly breaking. Though mission cannot be primarily for party politics or an adequate political philosophy for all times, it can sow the seeds for a better political ideology of justice with freedom based on love and help create incorruptible politicians. The difference between political theology and theo- logical politics has to be studied. In the relative historical order in which we live, the two are inter-related and yet there is a difference and tension between the two. The church is in the world, but not of the world and so mission is concerned about . politics, though mission is not politics per se. The church must support the political party with the noble intension of liberating the oppressed, the exploited, the marginalized, the voiceless and the powerless. Mission for Conscientization: According to Paulo Freire: "Con- scientization implies going beyond.the spontaneous phase of . apprehension of reality to a critical phase, where reality becomes a knowledge object; where man takes an epistomological stance and ' tries to know. Thus conscientization is a probing of the ambience of reality".'7 . In The Pedagogy of the Oppressed, Paulo Freire wants a replacement of the present banking system of education with a corporate probing into emerging reality by awareness building or conscientization. Praxis is indispensable for this and not theory or preaching alone. Latin America is ahead of Asia in this process. The Communistis of Asia are ahead of the Church and mission in making the oppressed . realize their right on the property that the rich have unjustly acquired. Christian mission must conscientize the rich of their guilt in dividing humanity 'to the toiling masses with minum wages . and the profit owning few who are rich by the toil of the poor. The poor in the structure of endemic poverty ought to be made aware of the fact that the luxurious life-style of the rich are due to their labour, sweat and blood. Why not conscientize the unemployed that their right to work is deeper than the right of the rich to keep their money in the bank? Why not teach Christian stewardship under God's ownership and man's accountability? Why not teach that-God's creation is for the benefit of all His children and not for the rich alone? Why not teach that it is sin to be rich in a poor world? Why not show the faithful that when they pray "Give us this day our daily bread" it means, God, divide all the bread of all the world for all the people of all the world and give me my share and nothing more?" Why not teach that basic necessity has priority over comfort and luxury and that my bread is materialistic thinking and my neighbour's spiritual? Mission to strengthen the Week: Solidarity with the poor is not an</p>
<p>48 end ir. itself. It must be with the aim of strengthening them for self-reliance and for a non-violent fighting power against the powerful exploiters who will not part with power voluntarily. In the fine book entitled SociaList Decision, Paul Tillich deals with the concept of basic origin from which power springs. "For the proletarian movement", he says, "draws its fighting power not from the enlightenment of individual proletarians, but from that in the origin which is back of the rational forms through which it expresses .itselfiv.18 The class war which Karl Marx advocated is the violent overthrew of the bourgeoise class, but non-violent class war is a possibility as vindicated by Mahatma Gandhi in India and in South Africa. Our Lord's refusal to answer Pilate was a type of satyagraha. There are certain thinkers who see the next major war between the rich nations on the one hand and the poor on the other. If the poor are strengthened to take the risk by boycotting the manufactured sophisticated armaments and articles of the affluent, that itself will be a big fight to weaken the 25 per cent of the world's population that enjoys 80 per cent of the world's resources. As the Faith and Order document on Giving Account of the Hope that is Within us (Bangalore) asserted, hope means to take risk. The rich lending nations have already divided the poor nations into two camps as the developing and the least developing nations to see that the poor do not stand together for collective bargaining and self-reliance. The affluence of the rich, based on the production of unusable nuclear armaments which they sell to other nations, will collapse if none buys them. Will the church, which is unfortunately aligned with the rich and the middleclass in the present class-structured society of Asia, repent of her wrong priorities and follow the Nazarene to the poor, bearing the Cross for the ultimate victory of the resurrection? A Message to the Affluent: In a society divided by structural povert5 and affluence, both the poor and the affluent are self-centred, callous, inhuman and even demonic. Yet, the prophets of all times have attacked the rich as they are the usurpers of the wealth that belongs to all including the poor. The following quotation from St. James Chapter 5 is the message that the modern missionaries must repeat to the modern rich in all places: "Come now, you rich, weep and howl for the misseries that are coming upon you; Your riches have rotted and your garments are moth eaten. Your gold and silver have rusted, and their rust will be evidence against you and will eat your flesh like fire. You have laid up treasure for the last days. Behold the wages of the labourers who mowed your fields, which you kept back by fraud, cry out; and the cries of the harvesters have reached the ears of the Lord of hosts. You have lived on the earth 2n Zuxury and in pleasure; you have fattened your</p>
<p>49 hearts in a day of slaughter. You have condemned, you . have killed the righteous man; he does not resist you". ' (vv. 1-6) And to the rich, luxurious churches with golden crosses and costly vestments, consisting of the Bishops in palaces and the well- dressed faithful in pews, the prophecy of Amos is as relevant to- day as it was in the 8th century B.C.: "I hate, I despise your feasts, and I take no delight in your solemn assemblies. Even though you offer me your burnt offerings and cereal offerings, I will not accept them, and the peace offering of your fatted beasts: I will not look upon. Take away from me the . noise of your songs; (Listen, well-dressed choir) in the melody of your harps I will not listen. But let , justice roll down like waters, and righteousness like an everflowing stream". (Amos 5:21-24) What then is our duty in the face of poverty that is dehumanizing and affluence that is demonic? I see no easy solution. Conferences in fine hotels to eradicate poverty by U.N. or church bodies will not change the evil structure of our class based society. The supreme question is whether we will be channels of the Holy Spirit's wonderworking power of changing persons and structures. Will the rich churches channel the wealth and energy to empower the power- less poor to be self-reliant? Structural poverty cannot be eradi- cated without envangelical poverty of the churches, just laws of the governments and a non-violent fight against the affluent. If the Churches do not rise up to the occasion and take the necessary risk, God may allow another Mao for another bloody revolution as . He chose Cyrus (Is. 4:28). We can be rest assured that God is powerful to see that His wealth is enjoyed by all His children and not just a minority. Let His will be done! Footnotes: ' 1. Quoted by Julio Santa Ana: Good News to the Poorj pp. 101f (WCC, Geneva, 1977) . 2. Ronald de Vaux: Ancient Israel, p. 173 (London, 1965) 3. William Temple: Christianity. and Social Order,'p."37 . (Pelican Book, 1956) 4. Quoted by Robert M. Grant: Early Christianity p. 108 (Harper & Row, N.Y. 1977) 5. Quoted by Julio Santa Ana. Op. Cit. p. 59 . 6. Ibid. pp. 69ff. 7. Quoted by Duarte Burreto: India's Search for Development and Social Order</p>
<p>50 8. Ibid. ' 9. Quoted by Julio Santa Ana. Op. Cit. p. 75 10. Raymond Panikkar: Trini.ty and WorZd Religions, p. 42 (C.L.S., Madras) 11. Geevarghese Mar Osthatios: Theology of a Classless Society, p. 134 (C.L.S., Madras, '81; Lutterworth, London, Orbis N.Y.) 12. Quoted by Julio Santa Ana. Op. Cit. p. 62 13. S.K. Parmer: Education for Social Change, NCC REview, Oct. 1973, p. 434 (Nagpur) . 14. Ecumenical Press Service, No. 10, p. 4 (April 17, 1980, Geneva) 15. S. Kappen: Jesus and Freedom, p.78 (Maryknoll, N.Y. 1977) 16. International Review of Mission, p. 216 (July 1977, WCC, Geneva) 17. Paulo Freire: Conscientization, p. 2 (St. Mary's Press, Bangalore, 1975) 18. Paul Tillich: The Socialist Decision, p. 137 (Harper & Row, ' N.Y., 1977) _ . LANGUAGES: NUMBER OF SPEAKERS IN TODAY'S WORLD (a selection) Mandarin (China) 670 million speakers English 369 Hindi & Urdu (Pakistan & India) 278 Spanish 225 Portuguese 133 German 120 French . ' Italian ' 61 'Netherlandish' (Dutch, Flemish and Afrikaans) 26 . Swahili 23 Swedish 10 Danish 5 ' Norwegian 5 , . Twi-Fante (Akan) 5 Tswana (South Africa) 2 . Esperanto ' 1 Source : Mission Notes. Newstetter LWF - no. 1, June 1985.</p>
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