Concept of salvation-liberation and its implications to the rural Lutheran Christians in Andhra Pradesh

Abstract

Today, all over the world, there are people suffering for life and people suffering for freedom. Everywhere we find signs of movement with great expectations and at the same time we find an 'ever-deeper sensibility: towards suffering. The suffering for life and liberty is not only the suffering of humanity, but also the suffering of nature and even of the whole creation.1

Milner Jr. Says, "In the Hindu view, the essence of human existence is suffering to quote Eliade: “all is suffering for ages” (duhkameva sarva vivekionah), writes Patanjali. It is the leitmotive of all post-Upanisadic Indian speculation. Soteriological techniques, as well as metaphysical doctrine find their justification in this universal suffering, for they have no value save in the measure to which they free man from "pain." (1969:11)2.

"If human existence is by definition suffering, it is not surprising that this culture might be interested in Salvation. In Hinduism, ideas of Salvation arc most often identified with the concept of moksha, usually translated as release or Liberation (Obcycsckerc 1980:149). Like most key concepts, it has a variety of meaning and implications, but they all concern some notion of escape or transformation, and point to the principles for accomplishing this, that is, to various soterioiogies."3

Jurgen Moltmann considers suffering as a cry and says: “The cry for freedom is universal. It is the hunger of men and women. It is the desire of nature. It is the passion of God, as it was revealed in the crucified Christ."4

We can hear the cry for freedom from he’s coursed Christ's of the Indies, the prophetic communities, exploited classes, marginalized races and dominated cultures and so on, as we are suffering from so much misery and pain, in the world, especially in the Third World. In such situations of pain and death, a radical involvement with the poor and the oppressed in their cries, is what creates a living theology. A living theology is that which speaks to the actual questions people ask in the midst of their dilemmas, their hopes, aspirations and achievements, their doubts, despair, and suffering.5

Asian theologians have been emphasizing this cry for decades. This cry is not only an individual cry for life merely to survive but also to have a collectiveness in living without class or caste (racial) differences. And in a spiritual sense to have the holistic life, which includes the life everlasting, the “Salvation”. It is well known that suffering for liberty will unites humanity and brings harmony, classless and casteless society. And more than that, suffering helps to experience Christ-given Salvation through the death and resurrection.

Let us keep this in mind as we read through these lines, yet with a caution that, listening "to the universal cry for freedom wholly, should first of all have a preferential option for the castles Dalit Christians, who are like captives in the strange land of Egypt.

Asian religions should address the everyday needs of the people. The theological problem in Asia is the millions of empty stomachs. Sri Lankan theologian Aloysis Pieris believes that, "religious pluralism and poverty are inseparable as the reality which constitutes the one source of any theologizing in Asia. In his view Asian Christian theology must address both these issues together, religiousness and poverty. This needs considerable attention. They need not contradict each other."6

While I was doing pastoral ministry in a rural parish, it gave me so many surprises. One among them is the understanding of Salvation. While I was talking with one of my parishioners who is the head master of a primary school, he told me that he and his family members are not afraid of the death because he is sure that they will all go to the heaven. Out of curiosity I questioned him why you arc so sure? His answer was “The whole family fasts once every week, has family prayers every evening, takes an active part in church programs and gives a tithe to the church. This is the understanding of the majority of the rural parishioners.

Once I visited a new member of the congregation. The house didn’t have walls, doors or Windows. I learned that the owner of the house was in jail concerning a property case. The only daughter was not well and the lady of the house was wearing a torn sari. After I prayed she gave me one rupee saying that it was a gift to me. At first I hesitated to take it, but eventually accepted it. The whole night I was thinking of her faith and her contribution. Which made me think of the day-to-day suffering for livelihood and in the discriminated society how do the rural Christians understand? If their faith and their lives go together, how do these people understand Liberation? Is Salvation something that only deals with life after death? Or docs this in any way liberate these people from this worldly suffering?