Escolar Documentos
Profissional Documentos
Cultura Documentos
Introduction
What has been the role of the Catholic Church in Goa since
liberation? It has definitely freed itself significantly from its pre-
liberation shackles and is trying to witness to hopes and aspirations of
the common people. In the process of this witnessing it cannot escape the
fate of its masters who was accused of being a subverter of the law and
murdered on a cross. While the hangovers of the colonial past have
hindered its progress, the immersion of the Church into a secular-
democratic system (with communal tensions) has been a major
March 1,1985, p. 98-9). The stand taken by the Church seems to have
had its impact, and the Carnival has been a muted affair ever since, and
the opposition to it is no longer from the Church, but from other socially
concerned individuals and watch-groups that have been keeping a check
on the interest of big business in tourism.
In Conclusion
It is very comfortable for the powers-that-be to have a holy woman
like Mother Theresa just taking awaiall the shit we produce, so that we
go on indefinitely producing the same by-products of our civilisation.
Theliberal-democraticcapitalistworld system iscontended with a hol;
sewage system which it promptly honours with Nobel prizes and other
awards.
Someone has said that that religions were started by laymen and
carried on by priests. I believe that Jesus did not start Christianity
as a religion. He was teaching the poor and oppressed masses of his
society a nzw way of living that represented a protest against the
oppressive political rule of Rome and the exploitative domination of the
socio- religious hierarchy of the Jewish society. The basic thrust of his
intervention was social with political implications. The administrative
organisation evolved gradually and so did the new hierarchical
authoritive power of the Church. It was only when Constantine, the
Roman emperor, co-opted the new religion as official religion of the
Church that Christianity in the West became an imperial tool of the
roman empire, while in the East it came under the sway of the Byzantine
empire. This tradition continued under the western colonial and
imperial regimes, There were intra-Church protests all through, but it is
only from the end of the colonial era that the Christianity of the Third
World has been helping the Christianity at large to recover the
Christianity of Jesus. It was in latin America that this recovery began
under the label of Liberation Theology in early 60s. The Western world
was appalled with the use made by liberation theologians of Marxist
analysis of the society and by their willingness to justify violence to
counter state violence, (Rosino Gibellini, 1979;.Alberto Rossa, 1986;
Daniel H. Levine, 1986).
opened itself to a new self understanding, but it was still from a Western
perspective. The liberation theology of Latin America was a new
contribution to the self understanding of the Church and it is beginning
to understand the salvation in terms of the kingdom of God that Jesus had
preached, and a kingdom that had its roots in this life. Hence, the
Church has begun to recover the revolutionary potentialities of the
Gospel, which questions the absoluteness of any wordly institutions and
solutions that do injustice to a great majority of God's children who are
promised better times in life after death. The Church has also begun
looking upon itself as People of GOD in pilgrimage andpermanently
in need of self purification. It is an important check against the sacrali-
sati~nof any institution. The Christian revolution consists in refusal to
absolutise any political. order and therein it contains seeds of change and
de-establisation. (Concilium, 1969). To that extent the Christianity,
rather than the institutional churches, is essentially politically subversive.
It is in this sense that Christianity in the Third World has emerged from
its experienceof exploitation at the hands if the Christians from the First .
World and is now able to display the power of the same Christianity as
a counter-culture and a form of social resistance and protest.
I do not claim that prejudices and some class interests do not enter
into the Church led campaigns or social causes, but I feel good about
greater democratisation that is at work in the Church and about the on-
going self-critque in the light of the ~ o s ~principles
el which do not seek
BOLETIM DO INSTITUTO MENEZES BRAGANCA
the welfare of any single community but embrace all in need of love and
concern.
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GOAN POLITICS?
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