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THE PARTICIPANTS

 

SAFEER ALAM, Pakistan

"I am the Lord thy God, who brought thee out of bondage." "I am come that you may have life, and have it more abundantly."

This to my mind is the basis of our faith. Christ brought a message of hope and comfort to free man from his bondage and social taboos. Christianity means to restore man's dignity and freedom. Today if we interpret this message, we shall inevitably find ourselves on the side of the millions who suffer in poverty and ignorance in this world — the peasants and workers who are subjected to injustice and oppression. Not only does Christianity teach love and mercy, but also equality and justice.

 

FRANS ALLOLERUNG. Indonesia

Poverty has become the central problem in my country.

What has caused such colonial domination. For hundred of years our human rights and dignity and freedom had been violated. The goods of our mother earth were taken away from us to feed the colonialists in the west and we were left in poverty. And this poverty is what we had inherited and which up to now afflicts our people. The wound of history remains in the flesh of the Indone­sians. We cannot say that colonialism has gone for good. For not only is it present in the form of a wound, but it has come back with a human face. Its effects are not dif­ferent from those of the past. This is what we call neo-colonialism in the political as well as economic sense.

In the face of this reality, what does our faith say? Christian faith is faith which is concerned not only with heaven or life after death. But its commitment in the struggle for the liberation of the world today is an integral part of its call to fulfill God's demand and commandments. It is faith in the world, though not of the world. As Christ has become flesh in order to save flesh, to save the world, so also the Christian faith must become flesh. In a world where most people are oppressed a exploited, the first priority of the Christian’s commitment is to struggle on the part these people. And Christian’s in working out this commitment have to work with other committed people.

 

JAN CALVERT, New Zealand

Christ said, "You must love the Lord your God with all your heart, with all your soul and with all your mind. You must love your neighbor as yourself." (Matt. 22:37f). I me, as a New Zealander, my neighbor include Maoris fighting to retain their la solo parents struggling to feed and do their children, and Asians fighting for social justice under oppressive regimes. I feel many Christians see it as their right to choose who their neighbors shall be. They go so far in their concern for social questions, then stop abruptly. They seem to have their eyes closed to the fact that Jesus was a man of poverty, a man who knew suffering. They ignore the fact that Jesus was friend to poor, the sick and the social outcast.

Throughout history, faith has prompted people to speak out on social issues. I believe faith that becomes separated from the so system is unacceptable. St. Francis, Dieti Bonhoeffer and Martin Luther King, examples of people whose faith has led them to question the existing situation. People such as these have made a tremendous contribution in their endeavor to get to centre of what it means to be a Christian.

The SCM in New Zealand tries to continue the tradition of involvement in social is' because of faith. Members of SCM stand the side of all the oppressed. Where some Christian work for peace and the end of arms race, SCM points out that it is enough to work for peace and ignore poverty. It is not a just solution, that wealth remain with a small percentage the world population.

 

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ROMEO CRISMO, Philippines

A comprehensive analysis of those who suf­fer and those who benefit economically, politically and culturally in the Philippine society can only be the basis, an imperative pre-requisite, in any talk about faith and social justice in the Philippines.

Who suffer in the Philippine society? The industrial and agricultural workers, the farmers, the fishermen, the slum dwellers, the professionals, employees and students, the small and medium businessmen.

A look at the Philippine struggle is perhaps appropriate. The program for social justice should never come from out of the blue but from the actual hopes and aspirations of the people.

The hope of the Filipino people is in the hands of those who genuinely desire a radi­cal change in the oppressive system. These are the workers, farmers, fishermen, slumdwellers, professionals, students, employees, nationalist businessmen and the progressive sector of the religious. Conscientization and organization — these are what the people are doing in their fight for liberation. Many have tread other paths.

Where does faith come in? Shall it condemn the struggle?

 

NIMALKA FERNANDO, Sri Lanka

The Incarnation is the story of an involve­ment. Faith in Christ demands an incarna­tion. A conversion and commitment to Christ therefore necessarily means a conver­sion and commitment to people.

Faith thus was never an abstract feeling that somewhere somebody was doing things for us — but was a challenge to make us realize the potentiality within us to overcome the evil within and without us. The challenge is to participate in the struggle to be liberated from the powers and principalities responsi­ble for the captivity of human beings.

Faith thus becomes a necessary challenge in one's life — faith is a working out of actions, the realization of one's potentialities. This involvement necessarily demands us to know where we are, with whom we have to be Faith not found in action is a dead faith.

 

JENNIE HURLEY, Australia

In my understanding, faith and social con­cerns are inseparable. Although this has scriptural basis, my own understanding of the link between the two was reached after a long and rather painful process of learning about my relationship to God; in learning of the place of people in society and politics and thence coming to an understanding of my part in the relationship of God to others.

Kindly deeds towards my fellows cannot constitute action of faith. It seems hypocri­tical to feed a hungry brother or sister knowing they will remain hungry for years to come. My understanding of social action rests not simply with feeding others today, but also with working for a future where no one need be hungry.

My faith in God provides the hope I need to believe that this is possible. The social action which I think is necessary I shall call Living Action, if it is concerned with desired ends as well as means — to be concerned only with action would mean reliance on ideology —  and more than ideology, Christianity is a way of life.

By way of specific action, I see a number of roles possible for SCM, although I am unable to produce an overall programmed strategy. Firstly, as Australians, we can reject some of our society's dominant values, providing an example to others of the kinds of advantages inherent in the assumption of simpler life-styles. At the same time we might be more readily identifiable to those who are oppressed.

Our knowledge of the oppressive nature of society should be used to work for the liberation of minorities. This would perhaps mean responding to needs which group actually express for themselves.

 

SUSHIL JACOBS, India

The old commandment which is ever new, "love shown forth in deeds is the greatest

 

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thing in all" is the foundation on which my understanding of faith and responsibility to society rests. The spirit of service that was emphasized by Christ in his mission is the pattern upon which I relate my faith to my present social setting. The haunting pro­blems of poverty, hunger, illiteracy, caste have to be tackled with the understanding of a living dynamic faith to restore the dignity of humanity and ensure social justice.

Working with the youth in the University, it then becomes my moral duty to make them aware of the grim realities in my country. This is a vital process as our present day education alienates our youth from society. Work Camps where the dignity of labor is emphasized, live-in programs in a slum or rural situation enable youth to realize the disparities in social structures. Programs, which relate theory to real life and make youth understand the real meaning of the message of liberation are important. These methods of exposure, are also accompanied by study groups. Schools of Politics where youth are taught to critically analyze social structures.

The fullness of the Gospel, therefore, can only be realized if the people themselves give to the gospel its spiritual qualities through the situation they are in. The mission of Christ needs to be restored and recreated in the healing of human lives and the restora­tion of unity among them.

 

ZULKIFLY LUBIS, Indonesia

The term "faith" or "imam" in Moslem religion is often defined as an expression of obedience to God's teachings. The basis of faith is the belief in God as the Creator of the universe who will reward the followers for obeying the teachings. This is as stated in the Qur'an, the sayings of the Prophet Mohammad.

In relation to social justice, I shall take up the teaching on "rightful wealth". According to this teaching. God allows man to use wealth only if it comes from "rightful" in­come. It means that wealth which comes through illegal means like stealing is not allowed or "haram". Who disobeys this teaching commits sin.

People seem not to bother to distinguish between the term "thievery" and the act of "corruption". Although both are con­cerned with the taking of what is not one's rightful property, the one is distinct from the other. Corruption is usually connected with the action of the ruling class became only they have the power to use or ab­use for their own benefit. One who has no power cannot commit corruption. On the other hand, thieves usually take something because of the carelessness of other people. Basically they do not have any power except a "courage for shame". Most often, these people come from lower economic and social strata. Many times, they are unem­ployed and uneducated. So, they are faced with an essential problem. What would they do to feed their family? Without appearing to be their apologist, one can say that they are the victims of the collapse of social economic condition.

Discussing it further, we may discover a double standard with regards to attitudes and actions of people who act out of faith. Thus, based on faith it is right that the thief should be punished. But now about people who commit corruption — not only on a petty scale but those who are 'high up' in the system? Is there a value in our society that condemns corruption and punishes the corruptor / corrupted as contrary to faith or that which disobeys God's teachings?

 

VIMAL MADHAVAN, Fiji

Christianity as preached by Christ was a message of liberation (John 8:32, 'The truth shall make you free'), a doctrine of hope and freedom (Matt. 11:28, 'Come unto me all ye that labor and are heavy laden, and I will give you rest.'). In today's world, the types of oppression we see correspond to the types that Jesus knew of — He knew the sufferings, from experience, caused by poverty and illness and what it meant to live under the yoke of a colonial power. What this means is that when Christ spoke of making people

 

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free, he did not only mean it spiritually, but also in the economic sense. Christ's special mission was to the underprivileged, the poor, and the weak sectors of the community.

If we are to follow Christ's example in sincerity, then we cannot afford to neglect the physical and economic condition of the underprivileged in our society. Christianity cannot be non-political or apolitical especial­ly in countries where the policies and laws of the government work to the detriment of the poor. The laws of God are above the laws of man and many times Christians find themselves in situations where they have to decide whether they will follow and obey the rules of their country or the rules of God. This is especially so in cases where rules of the country involve suppressing the voice of the underprivileged. The scriptures tell us explicitly to "Defend the poor and the fatherless" (Psalm 82:3) and if we are to be true Christians we cannot neglect this very important part of our faith. Christians, 1 think, will have to follow these laws to help the poor and needy even if it means persecu­tion and suppression by the governments of the countries where they are working as evidenced in many parts of the world today such as Brazil, Philippines, etc. Christ himself was persecuted for helping the poor and we, as servants of His, cannot expect anything less for "the servant is not above his lord" (Matt. 10:24). The fact that his disciples would suffer because they chose to follow his words was predicted by Christ in Matthew so they should not be surprised if today they are being clapped in jail, executed and tortured and derided as subversives and communists.

 

PAUL MASTA, Papua New Guinea

I tend to believe that, faith alone, cannot bring about social justice in society, but a practical sense of faith would be an objective towards achievement of freedom and social justice. Here, I do not wish to imply that faith is less important, but rather to see Christians exercise their faith through a rational and critical struggle for human social justice in the society in which they were born.

To be more specific, I wish to cite an important example from my own country. !„ Papua New Guinea today Christians have become religious fanatics and take no pan in political, economic and social justice affairs of the nation. They are only con­cerned about their faith in Christ. Christ himself preached to the people about social justice, because he had faith in God and God's principle of human social justice.

I would say that social justice in any society should begin with individual consciousness of faith in what one project and acts. Faith should be consolidated through the spirit of solidarity of group to cooperation in strug­gling side by side to bring justice to society and the world as a whole. To this end I am assuming that faith to social justice in a concrete sense would be the motivating factor of organized groups that are deter­mined to commit themselves in the struggle of the masses.

 

PATRICK MCDIVITH, Philippines

Christianity is basically, a call of faith to Jesus Christ who died and lived again for everybody. Faith as our church fathers and living Christian community today under­stood and are trying to understand is a gift of God to men and women, so that, together, they have the capacity to bring the now situation to the not yet through Jesus Christ.

The antonym of unjust society is social justice. In speaking of social justice, we always consider it in particular and contextualized situations, wherein the authentic search for humanity by people as recorded in the Bible and the many accounts of peoples' lives through the ages have de­monstrated to us. There are our foundations of understanding social justice.

Those who have faith that they can bring the present unjust society to a more just society have to first of all undergo the process of un-enslaving themselves. Then, together, they

 

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can help build a community where there people shall grow as full persons, where there is sharing of resources and the produc­tion of goods, where men and women shall work together for the benefit of everybody and not only of the few.

 

A. LIN NEUMAN, U.S.A.

To begin with, Faith is the foundation and prerequisite for the Christian. Without faith we have-no reason or guide to our life with the Church. Further, in modern scientific society faith is the most difficult of concepts. It has no empirical base. The very concept of Christian faith presents a great many para­doxes. It is a paradox to presume that a man, Jesus, can be both God and human. This is impossible; the rational mind cannot defend such a concept. It is a paradox to say that divine inspiration is applicable to real life situations. It is a paradox to claim that in order to find life we must surrender life. The list of paradoxes and ambiguities is endless. And that, I would claim, lies at the heart of the Christian alternative.

Social Justice is, at best, an ambiguous term to describe a wide range of topic. It can be used by the charity organization to defend program of mere handouts and it can be used by the revolutionary to depict the call to armed struggle. For the Christian it has a specific context, however, in the Gospel. The Gospel presents itself to the faithful reader as a virtual manifesto on behalf of social justice. Jesus calls for concern and action on the side of the poor, the sick, the imprisoned and the oppressed. In this instance, there is nothing ambiguous in the message. It is clear and therein lays the problem.

Given the clarity of Jesus' commitment to the poor and His call to us to express our concern how do we choose the proper path? This is not a task to be taken lightly. We must struggle to find a path toward libera­tion and justice which expresses the message.

 

ALONGKORN PANLABOOT, Thailand

There are two dominant groups of Christians, distinguished from each other by interpreta­tion of their faith. The first believes in con­centrating on the spiritual activities and wishing to be close to God. They separate themselves from others and put priority on the study of the Bible. They always refer to the refined spirits and the unforeseeable future of mankind. The good thing they do is to persuade others to become Christians. Therefore the group is always composed of Christians.

The second group believes in getting involved and helping others tackle the problems that presently exist among us. They also believe that Christianity is a way for social survival, which means achieving the will of God.

The life, which reflects faith is action found­ed on the ideals and principles on which Jesus lived his life. Christians then, like Jesus, must be the light of hope for the suffering workers and farmers. Christians must stand up for the poor and must dare to act for them. We must help and join hands with them — helping them to get education, relieving them of their oppression and injustice. We must be the voice and friends of the people.

This is the age of youth, who devote them­selves to the cause of the poor. The plight of the poor and the oppressed challenge the idealism of the youth in destroying the evil in society and in creating a new one, which is universally just and free. "Let justice flow like water; let righteousness be a stream which flows eternally."

 

PAUL SARKER, Bangladesh

Faith for us Christians is faith in God through Christ as the liberator. And Christ, the Son of God stood against all oppression, corruption, injustice and inequality. He has shown by His own life that he was against injustice and inequality by sacrificing His life on the cross. It is evident; therefore, to all Christians that faith in Christ is based on the ideology of equality and justice.

On the other hand, the history of man tells the story of injustice, oppression and ex-

 

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ploitation created by economic policies and maintained by political strategies. And the sufferings and hopes of the people revolve within this circle.

Being apostles of Christ, we are to criticize the injustices and to involve ourselves in the struggle of the people at all cost, to identify ourselves with the people in strug­gling for liberation.

 

LINDA SUMILAT, Indonesia

The main issue present in Indonesian society is development. But development is not an isolated issue. It deals with the problem of the distribution of the nation's wealth. Furthermore, it deals with the question of how people can participate in the process of production through the ownership of the means of production. In general terms, it embraces the problem of social justice, which can be defined broadly as the sharing of the resources equally among the people. This implies the matter of encouraging the people to participate in the process of development.

It seems to me that the role of the Univer­sity can only become decisive if it shapes its function and mode of operation accordingly. If development is the ethos, there should be a critical question posed to the University as to the concept of development, which is responsive to the current needs of society, i.e. to enable people to live in a free political atmosphere and economic justice and with Strong faith in God. In short, the University should first of all change itself so it can help the nation move to being a true democracy.

The task is quite crucial for Christian stu­dents who confess that Jesus Christ is their liberator; who believe that Christ works, thinks and is concerned with and struggles with the people. This requires a commitment among us to understand, work and act with the people who are still living in a condition of economic, political and cultural oppres­sion. Students therefore must identify themselves with the people and learn from them.

 

TAI YICK KAY, Hong Kong

The elements latent in faith include righteousness, love, justice, sharing... etc. Social problems are due to the absence of righteousness love justice and peace in the community.

The moral force and the love of God latent in faith can be aroused and mobilized for the elimination of social problems and the re­demption of human society.

All human life can be filled with divine pur­poses: that God not only saves souls but the whole of life; that anything which serves to make men healthy, intelligent, whole is a service to the Father of all men. The king­dom of God is not limited by the Church premises, but includes all human relations. The divine purposes of God can be sought and served.

In our Asian context, the relationship be­tween faith and social questions needs to be studied and demonstrated. For our daily life is riddled with social problems such as poverty, lack of human rights, class dis­crimination, injustices, etc. which multiply daily. The distance between faith and social questions becomes greater and greater. As Christians we should try to link up the two in action as these two are interrelated.