The question of identity and liberation in the Myanmar church

Abstract

The Purpose I am attempting an account of the search for identity and liberation in the mission work. Christianity in Myanmar has been deeply rooted and has grown stronger in adversity with an expansion of 130 years. Today, there are almost 1.8 million Christians representing 6.5% of the total population of 46 million people. After the Burma Revolutionary Council was formed in 1968, all Protestant and Roman Catholic foreign missionaries were expelled from Myanmar. The church in Myanmar has been faithful and gave the continual growth of the church during the country’s establishment of the "Burmese way to socialism". Among the 6.5% Christians, 5.2% Protestants are largely formed by ethnic minorities such as Kachin Mara, Rawang, Lisu, Lahu, Lushai, the northern Chin and 40% of Karen people.1)The ethnic minorities, each with numerous subgroups, have been identified as Christians who continue to exist with distinctive beliefs, practices and churches. Myanmar Christians can be described as religio-ethnic groups.2) In Myanmar, there is freedom of religion for Buddhism, Christianity, Islam, Hinduism, Animism and others like folk religion. However, in most occasions, Buddhism has great influence in governmental affairs. Although Buddhism originated in India, it was molded and transformed into Myanmar culture and tradition so it becomes wholly Myanmar Buddhist or Myanmar religion. On the contrary, Christianity in Myanmar has suffered for its origin as a foreign religion. It is clear that "Christianity has developed through a complex interaction between religious and nonreligious factors. Christian ideas have been formed within the intellectual framework provided by Greek philosophy； the Christian Church was molded as an institution by the Roman empire and its system of laws. The Catholic mind reflects something of Latin Mediterranean temparament, whereas the Protestant mind reflects something of the northern germanic temparament."3) The purpose of this study is to create awareness among the church leaders that the issues we are facing regarding concerning the nature of church and our mission, would be confronted and be continued by the issue of its "identity". The identity of the church continues to be defined by the church buildings created on western models, a continuing notion of the foreign origin and allegiance of the church and the transcultural values and images associated with Christian functions, ceremonies and programs. This study seeks to reexamine its critical remarks on the identity of Christianity as "Christianizing", or "Christening" mission. This study will also seek to explore the identity of the churches, unity and the needs of unity and cooperation among churches, including the fast-growing-para churches, in order to work together for the kingdom of God. At the same time, this study is to find out the meaning of liberation from the context of mission in Myanmar. Mission is the church's response to its calling to serve and witness to God's loving and liberating purpose for the whole human family, for every individual member of that family, and for the whole of creation. Mission is to be involved in the processes of transformation and liberation of the human personality with the contemporary concept of social transformation and change. Since my thesis is entitled “The Question of Identity and Liberation in the Myanmar Church,” I would characterize this from my understanding of Christian consciousness being based on the cognitive and ethical dimension. The Importance Myanmar needs to find a relevant strategy in the mission work which is able to cope with the current situation and needs of the people. We also need to expand our ecumenical horizon that reveals to us God's way with the nation and people with which we have not seriously reckoned in our faith before. It has become increasingly evident to thinking Christians that the future of Christianity cannot be separated from the future of other religions, that the well-being of the Christian church is closely bound with the well-being of the large community around it, and that Christians and their neighbors are fellow pilgrims on earth in search of the meaning of life and fulfilment of it. The Method The method of this study will begin with an introduction and the general historical background of Myanmar including ethnicity and religious beliefs in chapter 1. There will be an examination of the socio-political background of the country. This study will give the understanding of the situation and context where the Myanmar church had been established. In chapter 2, we will trace the historical background of Protestant mission in Myanmar. A brief history of the mission will start from the Baptist church which became a strong missionary sending body. The mission work of the Baptist church will be mainly emphasized on this study. Chapter 3 will introduce the problem of Christian identity in Myanmar along with churches' unity. Chapter 4 will seek the meaning of liberation in the Myanmar context. As a Christian, knowing and understanding the interpretation of liberation from the Bible will be followed by the building up of a secular understanding of liberation. Specifically, this study will seek to evaluate and improve the effectiveness of Christian mission in community for the liberation from all means of bondage. Thus, the liberation understanding for mission work in Myanmar will take its roots in the spiritual experience of our Christian community and will develop in the form of the continuing process of action of how God is at work in the Myanmar church. The conclusion will take a look to the future of mission work in Myanmar within the context of our existing needs, values, and lifestyles based on the call and vocation of the church. The Limitation A study such as this paper is limited in scope and length by the socio-political background of my country because the fields of liberation, religious dialogue, and identity crisis are too wide. I have chosen to narrow the scope of this study to an extent which will find the way for the church to deal with the critical situation of our mission work to reach the unreached people. This study will be an attempt to affirm our respective missionary convictions to bear a d ear witness and to foster a climate of respect, freedom and reciprocal service in our Christian community. There are many difficulties and limitations in understanding the concepts of people of other living faiths and in communicating to them the liberating message of our Lord Jesus Christ.