1. Introduction
This paper will attempt to reinterpret Good News to the Poor with special reference to Luke 4:18-21 and contextualize the theological significance of Good News to the Poor in Myanmar Context in the light of liberation approach. Scholars do a study of Luke 4:18-21 and term as the Nazareth Manifesto. It seems that Good News to the Poor is not explicitly meant in the affairs of globalization and post-modern age, social affairs, political affairs, economic affairs and religious affairs. We will bring Jesus of Nazareth to Jesus of Myanmar. The author would like to find and dig out the essence and goal of Good News to the Poor and apply its theological application in Myanmar context by re-reading Luke 4:18-21.
This paper will attempt to reinterpret Good News to the Poor with special reference to Luke 4:18-21 and contextualize the theological significance of Good News to the Poor in Myanmar Context in the light of liberation approach. Scholars do a study of Luke 4:18-21 and term as the Nazareth Manifesto. It seems that Good News to the Poor is not explicitly meant in the affairs of globalization and post-modern age, social affairs, political affairs, economic affairs and religious affairs. We will bring Jesus of Nazareth to Jesus of Myanmar. The author would like to find and dig out the essence and goal of Good News to the Poor and apply its theological application in Myanmar context by re-reading Luke 4:18-21.
2. Biblical Concept of the Poor
The Bible has a great deal to say about the poor. There is indication in the Old Testament that God has a special concern for the poor. This concern is evident in his deliverance of the Israelites from the bondage and poverty which they experienced in Egypt. It is embodied in God’s warnings regarding mistreatment of the poor and oppressed. An example of these commands is Deuteronomy 15:9: “Take heed lest there be a base thought in your heart, and you say, “The seventh year, the year of release is near,” and your eye be hostile to your poor brother, and you give him nothing, and he cry to the Lord against you, and it be sin in you.”[1] The self-revelation of Yahweh—as described in Exodus 3—happens in response to the cry of the people who are toiling as slaves to build the store-cities of the Egyptian empire and the gigantic tombs of the divine rulers, the Pharaoh’s.
‘And the people of Israel groaned under their bondage and cried out for help, and their cry under bondage came up to God’ (Ex. 2:23).
Yahweh hears the cry, he sees the oppression (Ex. 3:7, 9), and initiates the Exodus. Yahweh hears cries; the voices of the victims of violence and oppression while the Israelite being driven by cruel taskmasters, their exploitation for the splendor of the Egyptian empire which cries out. Just as the blood of Abel, slain by his brother, cried out (Gen 4:10).[2] A whole series of provisions was made for the welfare of the poor. Every third year a tithe was to be given to the Levite, the sojourner, the fatherless, and the widow (Deut. 14:28-29). The sabbatical year (every seventh year) was particularly significant: the landowners were not to sow in their fields, and the poor were to be allowed to gather for themselves what simply grew of itself (Exod. 23:10-11; Lev. 25:3-6); Hebrew slaves were to be turned free after six years of service (Exod. 21:2). There was also a sabbath of Sabbaths, the year of jubilee, the fiftieth year, when ladn reverted to the original ower (Lev. 25:8-17). At all times part of the produce of the fields and vineyards was to be left for the poor to glean (Lev. 19:9-10), and a hungry person was allowed to eart fruit and ripe grain in a field, but not to carry any away (Deut. 23:24-25).[3] In the first century Palestine in the time of Jesus, urban poor had, as anywhere else and at any point of time in history, two basic needs: food and shelter. For the unskilled labourers, who depend merely on their physical strength alone, they were hired out on a day-to-day basis. If they fail to find work on any parituclar day, automatically it would result in the poor man and his family going hungry the next day. Unlike in the Old Testament, Charity for the poor and destitute, who could not offer anything in exchange, was virtually unknown. This was the primarily the situation of the unskilled labourers. But for the other groups of the poor, ‘such as the blind, the crippled or the mentally disturbed, the only means of livelihood was begging or support by relatives.’[4] Jesus fits into the social situation of first-century Palestine as we have come to know it. He himself belonged to the people of the land as the son of a carpenter who owned neither inherited land nor land he had acquired himself 9Mt 8:20; lk 9:58). He was not an officially recognized teacher, but a charismatic leader with a ragtag group of followers (which explains the negative response to him in Nazareh where his class origins were well known, Mk 6:3). He accepted the outcastes of society and was frequently found associating with the poor. This provides the immediate context for his teaching.[5]
3. A Brief Background of Poor in Myanmar
Poverty is perhaps one of the more sever setbacks many of the Asian countries face. About two-thirds of the chronically undernourished in the world are found in Asia. South Asia alone accounts for one-third of the World’s undernourished. There are about 500 million Asians who are said to be in absolute poverty and therefore not able to have a minimum standard of living.[6] Myanmar (Burma) is located in the region of south-east Asia. 54 million people from 137 ethnic groups live there. 68% of them belong to the Burmese majority group and the rest 32% are from the other ethnics groups including Chinese, Indians and Europeans.[7]
People in Myanmar face terrific political, economic, and environmental disasters. Politically, people have been suffering from ethnic conflicts and political instability in the country. Violence, rape and power abuse are occurred and experienced.[8] We are becoming increasingly aware today of what is at stake in this situation—namely, that poverty means death. Death, in this case, is caused by hunger, sickness, or the oppressive methods used by those who see their privileges endangered by any and every effort to free the oppressed. It is physical death to which cultural death is added, because in a situation of oppression everything is destroyed that gives unity and strength to the dispossessed of this world.[9] Of the misperceptions between minority and majority in Myanmar is the fact that the majorities (Buddhists) tend to look at the minorities especially Christians (also Muslims in some instances) with political suspicious as part of continuing neo-colonial power that would interfere in the country in many ways. Christians were and are being suspect as alien elements of Western colonial power and Christianity as another imperial form of the western influence.[10]
Many people, especially those who are poor, powerless and marginalized have experienced a lot of economic hardships through decades of economic repressions under the long military rule. These economic hardships, combined with corrupted moral and socio-political suppressions, have kept many people in fear and anxiety of life. In order to survive, people have developed a coping mechanism which is daubed “corruption-adapted common way of life” and which is potentially harmful for both the individual and society. Hence, knowingly or unknowingly, almost every person gets involved in doing some things that would have been considered illegal or unethical, religiously speaking. No one is sure about his or her future. Fear, anxiety, ambiguity, uncertainty and distress are common experiences, coupled with continuing nationwide economic crises. All these dampened people’s moral obligation to uphold truth and justice.[11] The environment today is characterized by climate change, air pollution, noise pollution, water pollution, loss of habitat, and loss of biodiversity, of farmland and forests.[12] These disasters are the result of the profits that are desired and taken illegally and unjustly by our own citizens.
4. Critiques and the Problems of Good News to the Poor
Poor is a simple, direct term used for those who lack, the resources for reasonable comfortable living. It means lacking material possessions; having little or no means of support oneself, needy, impoverished and so on. Although there is a common understanding of the term, there are differences in detailed explanation of the term among the economists and sociologists. Economics see the poor from the economic perspective and evolve their own criteria to determine the extend of poverty of a person as well as the nation. Todarao defines it as follow, “Absolute poverty is meant to represent a specific minimum level of income needed to satisfy the basic need of food, clothing, and shelter in order to assure continued survival.” Social scientist defines poverty basically in three ways: absolute poverty, relative poverty and culture of poverty.[13] Yet, there are thousands of people who are killed by poverty; died because of thirsty and insufficient food in some country. The legal exchanges of economic distribution are corrupted between rich and poor. Looking at the condition of social, economic, politic and religious there is sever setbacks in the hearts of Myanmar people. All realms of moral corruption, dehumanization, social injustice, and marginalization are currently taken place. The people recognize the political movement as doing injustice, corruption, bribery and competition with illegally.
Thus, in this present age, the vital question is to quest who the poor are. We have seen that there are poor in economic insufficient and spiritual poor. Most people recognize that the poor are those who do not have economically sufficient food for their daily lives. Of course, there are thousands of those who are in thirst of daily food. However, we should remember that there are not only economic poor, but also spiritual poor, social poor and even political poor. In this context, we will be focusing on the question that: to whom should we bring Good News? and what is Good News to Myanmar people? For rich, donating money might not be Good News in one sense, but it would be Good News for poor who are in need of money. Likewise, Good News is meaningful and powerful when it is applied in needy; when it speaks to its context. Today what the Church encounters is the problems of favoritism. We do not know what it is in ourselves. Most people always give much property to the pastors or even those who have authority in society, rather than giving even little things what they need to the poor of the Church members. The corruption of economic system endangers human health in different ways—the using of biochemical and toxic chemical in producing diets. The indigenous people have been suffered from the illegal used of exploited results by the elites. Who lack spiritual resources; who are spiritual and social blinds?
5. Methodology
This section will deal with the brief historical development of liberation theology. Liberation approach is the one necessary theological position for third world countries like Myanmar. For the related problems of this paper, there are available interpreting methods such as Fulfillment Approach, Praxis Model, Anthropocentric Approach, and Christology from Below, Inaugurated Christology etc… The author decides that Liberation Approach would be enough and relevant interpreting tool for solving the related problems in Myanmar context. It would be appropriate to look at first a brief development of liberation theology.
5.1. Liberation Approach
Liberation Theology, according to Clodovis Boff, is “faith reflection on the praxis of liberation” or, in other words, “reflection on the life of the Christian community from a standpoint of its contribution to liberation.” Liberation theologians insist that the primary concern is the action of librating those who are oppressed within human history. The primary element, or first act, of liberation theology is not the theology itself. It is, rather, a commitment to the oppressed and their struggle for liberation. After re-reading the Bible in the light of one’s own situation, the final stage in doing liberation theology is practical mediation. At this point, people combine the knowledge gained from the first two stages in order to work out a plan of action. During this period a decision is made regarding what is possible, strategy and tactics are defined and a program for action is drawn up. Hence, liberation theology both begins and ends with action: “theology must both issue from engagement and lead to renewed engagement. It is, therefore, a theology which keeps in tension both theory and practice.[14]
Gustavo Gutierrez ensures the consequences of liberation:
“The entire process of liberation is directed toward communion… that liberation is a way to freedom. But we must go further, for freedom is not an end in itself, but must be ordered to love and service. In Galatians 5:1 Paul reminds us that Christ has set us free for freedom; and in 5:13 he speaks of true freedom as exercised in the form of love."[15]
Liberation theology also stresses the importance of education in generating social awareness among the masses. But it is to be very ideological education—intended to make the workers and peasants conscious of just how oppressed they actually are. The oppressed are to teach themselves about their own oppression.[16] Today liberation theology recalls Myanmar people from the bondage of corruption, exploitation and dehumanization in all areas of space and time. This approach will be identified to the suffering people of Myanmar in order to remember the promise of hope which they wait eagerly on the road to freedom.
6. Re-reading Luke 4:18-21 in the Light of Liberation Approach
The Gospel of Luke is the first of the two-volume work called Luke-Acts. One can note that Luke is concerned with the excluded and disadvantaged in society, those whom M. A. Powell calls, in his “What are they saying about Luke”, “under dogs” such as “the poor, the sick, the handicapped, slaves, lepers, shepherds, prostitutes, tax-collectors, Samaritans, Gentiles, foreigners, refugees, children, the elderly, widows, and women.”[17] The term gospel shows an affinity to Jesus’ association with John the Baptist. Angels use the term to announce the births of both John (Lk 1:19) and Jesus (Lk 2:10). Luke describes John’s ministry as “preaching good news” (Lk 3:18), and once he is imprisoned Jesus himself begins to “preach good news” (Lk 4:14-21, 43). Later, when John from prison asks Jesus if he is “the one to come,” Jesus responds affirmatively by saying that “the poor have the good news preached to them” (Lk 7:22). Finally, when addressing the Pharisees, Jesus says that from the time of John the Baptist “the good news of the kingdom of God is being preached” (Lk 16:16).[18] The gospel resounds with good news for the needy and oppressed. It conveys assurance that injustice, repression, exploitation, discrimination and poverty are dated and doomed, that no one is forced to accept the crush of evil powers as finally determinative for his or her existence.[19]
The profession of faith in the centrality of Christ has to be understood not so much in relation to or in comparison with other religious figures; it has to be understood within the context of the Kingdom of God. The Second Bishops’ Institute for Interreligious Affairs expresses this commitment thus: “The purpose of the Church’s proclaiming the message of Christ—which is its central mission—is to call man to the values of the Kingdom of God”. God’s has spoken and continues to speak to humankind, inviting them to actualize the Kingdom. This is God’s Word, the eternal message given to all people at all times. This Word was made “incarnate in Jesus, who announced the Good News of God’s reign in this world”, and who continues to be relevant, not only for Christians but for all the peoples of Asia as well.[20] For Asian, the proclaiming work entrusted by Jesus Christ encounters somewhere with the progression of globalization affairs. The bringing of Good News to the poor in Luke 14:18-20 or the Nazareth Manifesto should be applied in the light of Liberation. The witness of Christ to us calls us to follow His actions—from theory to practice. The implications in the Luckan work reminds us the call of voiceless, the hands of oppressed and the tears of marginalized in our environment.
7. Good News to the Poor
One of the primary resources of theology is people and their experience. God’s self-gift or self-communication or revelation is directed to all people, irrespective of caste, creed and nationality. After the Cornelius episode Peter said: “The truth I have now come to realize is that God does not have favorites, but that anybody of any nationality who fear God and does what is right is acceptable to him” (Acts 10:34-35). The histories of people, their civilizations and cultures, religious traditions, their struggles and movements against evil powers, oppressive forces, injustice, their freedom struggles etc are valuable resources for theologizing.[21] When we look at the history of Myanmar people until today, the condition of the socio-politico-economic are severely corrupted and bruised. For Myanmar people, the power of Good News cannot be empowered because military dictatorship, economic corruption, political illness, social exploitation and ethnocentricism. The opportunity for captives are dashed, the chances for poor are subordinated by the elites. However, God is God of poor who always hear the cries of the poor and releaser of captives. He breaks all the divisions of the walls between rich and poor, salves and masters.
7.1. Jesus’ Preferential Option for the Poor
When we reflect on the harsh underside of suffering Asia, the image of Jesus that captures our imagination is his human portrait in the Scriptures. Born of woman (Gal. 4: 4), he is the God who pitches his tent among us (Jn. 1: 14). He empties himself to be in solidarity with the little ones, those treated as non-persons -- the poor, and deprived, the outcast and marginalized, the oppressed and downtrodden, the sick, those who do not count, children and women. He strikes at the natural upward mobility of humankind and goes down to the downtrodden, walks among them, lives with them, takes up their burdens, call them his friends (Lk. 4: 18; 15: 2). This predilection for the poor we now call his preferential option.[22] Jesus Himself was one of the poor. This is made clear in the account of his being brought as an infant to Jerusalem for the ritual of purification. While Jesus in his ministry apparently did not suffer actual hardship and deprivation, he certainly did not have abundance, and evidently depended often upon the hospitality of others, such as Mary, Martha, and Lazarus. He referred to his lack of means when he said, “Foxes have holes, and birds of the air have nests; but the Son of man has nowhere to lay his head” (Matt. 8:20).[23] Jesus himself said that even the birds of the air are fed by God; He reminds us that how much more God would give to us. For Jesus there is no poverty.
The poor is, those who are economically or spiritually without sufficient resources. God has special concern for the poor (Deut. 23:24-25; Isa. 1:23; 10:2) and they are blessed (Matt. 5:3; Luke 6:20). Contemporary liberation theology emphasizes reading Scripture from the perspective of the poor. They are the needy, without power, and abused by those with greater power. God is specially concerned with them (Ps. 12:5) and commands care for them (Deut. 15:11).[24] The poor were always the beloved of God as seen both in the Old and New Testaments. God always took the side of the poor and the victims of the society. Poverty, slavery and oppression are not willed by God; they are the consequences of human sin, and they are not compatible with Jesus’ proclamation of the Kingdom of God, which called for radical conversion and the creation of a new society with justice, freedom, equality and love for all. The Church and theology today, therefore, have to take an unambiguous option for the poor, and to listen to their cry.[25] In his study on “Gustavo Gutierrez and the preferential option for the poor,” John Dear SJ writes that a spirituality of liberation will center on a conversion to the neighbor, the oppressed person, the exploited social class, the despised ethnic group, the dominated country." Gutierrez writes "Our conversion to the Lord implies this conversion to the neighbor. To be converted is to commit oneself lucidly, realistically, and concretely to the process of the liberation of the poor and oppressed.[26] The corruption and exploitation of authoritative and elites in our society lead human to dehumanization. The walls of corruption, exploitation, and dehumanization cannot be breakable in our present society. We need Jesus who breaks all unjust structures, exploitation and transcends all evils in society. However, Jesus is literally not alive today, but His kerygma influences all the lives of community. We are committed to proclaim Good News to the poor in Myanmar.
When we reflect on the harsh underside of suffering Asia, the image of Jesus that captures our imagination is his human portrait in the Scriptures. Born of woman (Gal. 4: 4), he is the God who pitches his tent among us (Jn. 1: 14). He empties himself to be in solidarity with the little ones, those treated as non-persons -- the poor, and deprived, the outcast and marginalized, the oppressed and downtrodden, the sick, those who do not count, children and women. He strikes at the natural upward mobility of humankind and goes down to the downtrodden, walks among them, lives with them, takes up their burdens, call them his friends (Lk. 4: 18; 15: 2). This predilection for the poor we now call his preferential option.[22] Jesus Himself was one of the poor. This is made clear in the account of his being brought as an infant to Jerusalem for the ritual of purification. While Jesus in his ministry apparently did not suffer actual hardship and deprivation, he certainly did not have abundance, and evidently depended often upon the hospitality of others, such as Mary, Martha, and Lazarus. He referred to his lack of means when he said, “Foxes have holes, and birds of the air have nests; but the Son of man has nowhere to lay his head” (Matt. 8:20).[23] Jesus himself said that even the birds of the air are fed by God; He reminds us that how much more God would give to us. For Jesus there is no poverty.
The poor is, those who are economically or spiritually without sufficient resources. God has special concern for the poor (Deut. 23:24-25; Isa. 1:23; 10:2) and they are blessed (Matt. 5:3; Luke 6:20). Contemporary liberation theology emphasizes reading Scripture from the perspective of the poor. They are the needy, without power, and abused by those with greater power. God is specially concerned with them (Ps. 12:5) and commands care for them (Deut. 15:11).[24] The poor were always the beloved of God as seen both in the Old and New Testaments. God always took the side of the poor and the victims of the society. Poverty, slavery and oppression are not willed by God; they are the consequences of human sin, and they are not compatible with Jesus’ proclamation of the Kingdom of God, which called for radical conversion and the creation of a new society with justice, freedom, equality and love for all. The Church and theology today, therefore, have to take an unambiguous option for the poor, and to listen to their cry.[25] In his study on “Gustavo Gutierrez and the preferential option for the poor,” John Dear SJ writes that a spirituality of liberation will center on a conversion to the neighbor, the oppressed person, the exploited social class, the despised ethnic group, the dominated country." Gutierrez writes "Our conversion to the Lord implies this conversion to the neighbor. To be converted is to commit oneself lucidly, realistically, and concretely to the process of the liberation of the poor and oppressed.[26] The corruption and exploitation of authoritative and elites in our society lead human to dehumanization. The walls of corruption, exploitation, and dehumanization cannot be breakable in our present society. We need Jesus who breaks all unjust structures, exploitation and transcends all evils in society. However, Jesus is literally not alive today, but His kerygma influences all the lives of community. We are committed to proclaim Good News to the poor in Myanmar.
7.2 Jesus: Unbreakable Breaker
The crucial issues in the heart of Myanmar Christians are the cry of the poor who thought themselves as forsaken by God when suffering is inserted. Military dictatorship, economic exploitation, human trafficking, ethnic discrimination, religion conflict, dehumanization and marginalization, black-market cannot be still exterminated in Myanmar country. The poor cannot jump in the higher level while the rich jump constantly. People are forsaken by freedom; injustice become as instrument for others. However, God is watching and listening to us from everywhere. That Yahweh hears the cries of the oppressed has become an essential element of Israel’s faith. It is part of its creed along with the confession of the liberation from Egypt (Deut 26:5-11; cf. Josh 24:7 and Neh 9:9). It is reflected in the legislation:
"You shall not afflict any widow or orphan. If you do afflict them, and they cry out to me, I will surely hear their cry; and my wrath will burn" (Ex 22:22-24; cf, 26-27).[27]
This verse makes it clear that the suffering of Myanmar people was never ignored by God of the poor, and God always listens to us. Another crucial Asian reality is the issue of the violation of human rights. The rights of workers, women and children, the destitute, the lower castes, and ethnic minorities are being snatched away. Violations takes place in almost all realms of life, be it cultural, social, civil or political.[28] Jesus Christ breaks down social barriers, encrusted in customs and traditions and entrench in social structures. He challenges religious exclusivism that divides Jews and Samaritans, and announces a radically new worshipping of God “in Spirit and Truth.” He dares to touch the untouchables, calls women to be his close disciples. His love touches the miserable lives of the outcast, unshackles their chains of non-dignity and insecurity, and leads them into the freedom and joy that he shares with his Father. He speaks to them of his Father, “our Father,” who cares not only for the birds of the air and the lilies of the field but, even more, for persons (Mt. 6: 25-32; Lk. 12: 22-30). He forgives and reconciles. He is the person of harmony. He is peace. (Jn. 14: 27; 20: 21-23; Eph. 2: 14).[29]
There are two basic means by which something can be exchanged. The first is what might be termed the peaceful means of exchange which can be summed up in the phrase, “If you do something good for me, then I’ll do something good for you.” But exchange can also take place by means of force and violence. In this violent means of exchange, the basic rule of thumb if: “Unless you do something good for me, I’ll do something bad to you.” In a truly capitalist system of exchange, the fundamental principle is, “If you do something good for me, then I’ll do something good for you.”[30] In this sense, the nature of slave and master plays the role in economic issues. The rich would occupy the more profitable goods how they gain from the poor; those who have authority and governmental elites relies on the unjust exchange of economic markets.
Today liberation can take a form of many. Liberation can only be meaningful and done only when it is done in the context of those who need liberation. Jesus entrusted to the believers the good news which had characterized his own teaching and preaching from the very beginning. It is significant that, in the Book of Mark, the first recorded activity of Jesus after his baptism and temptation is his preaching the gospel in Galilee: “Now after John was arrested, Jesus came into Galilee, preaching the gospel of God, and saying, ‘The time is fulfilled, and the kingdom of God is at hand; repent, and believe in the gospel’” (Mark 1:14-15). Similarly, Luke records that Jesus inaugurated his ministry in Nazareth by reading from Isaiah 6:1:1-12 and applying the prophecy to himself: “The Spirit of the Lord is upon me, because he has anointed me to preach good news to the poor. He has sent me to proclaim release to the captives and recovering of sight to the blind, to set at liberty those who are oppressed, to proclaim the acceptable year of the Lord” (Luke 4:18-19). And when John the Baptist inquired whether Jesus was really the one who had been prophesied, Jesus’ reply included as evidence the fact that “the poor have good news preached to them” (Luke 7:22).[31] The time of liberating the oppressed, releasing the captives—breaking the division of the walls between rich and poor, between men and women, time to drive out the unjust structures in our community, time to construct the socio-politico-economic corruption and exploitation in our country. When we could construct those socio-politico-religio-economic corruption and exploitation, the Good News to the Poor will be meaningful and meant in our community.
8. Concluding Remarks
The most sever setbacks in Myanmar people is, the author sees, that the meaning of Good News to the Poor which Jesus Christ has fulfilled in Nazareth, become unfulfilled in Myanmar today. For Christian theological perspective, Myanmar is standing on the path of diverse conflicts which is certainly necessary to liberate from the bondage of socio-politico-religio-economic corruption and exploitation. Now is the time for proclaiming Good News to every corners of Myanmar. The Christ of Asia announces the reign of God: “The Kingdom is here, in your midst! (Lk. 17:21).” This Christ is “compassionate,” “calls the poor blessed,” and even announces that the “Kingdom of God is theirs! (Lk. 6:20).” It is a Christ who signals “the compassionate irruption of the Kingdom of God into our space and time.” This Christ is also one who “confronts the powers that be,” especially in addressing issues such as “greed,” “hypocrisy,” “corruption,” and “oppression” (Mt. 23:13-36; Lk. 12:1). He “relativizes wealth,” “condemns slavery to mammon,” and rebukes any form of “idolatry to wealth” (Lk 12:12-21; Mt 6:24). “Thirsting for justice,” the actions of Christ “subvert the values of this world.” He looks upon power as opportunities not so much to “dominate” or to “oppress,” but “to serve” (Jn. 13:15; Lk. 22:27; Mk. 10:45). In short, this is the Christ of “authenticity, transparency, credibility, [and] Truth.” And for this reason He was “killed” as his perspective of truth was not in consonance with the “religious claims” of the time nor with the “ruling elite’s idea of the common good.”[32] Christ is the word of life that we must share with our fellow Asians. For as he was Good News to the poor of his time, so today he cannot but be Good News to the “teeming millions” of Asia. This human image of Jesus, born of woman, God-made-poor, God-with-us, our Peace, teacher and prophet, healer, a person of harmony, suffering servant-leader, liberator, life-giver, is one that powerfully resonates with Asia’s situation of servitude, with Asia’s struggle towards justice and harmony -- with our struggle for life.[33]Christ entrusts us to proclaim His Gospel and bring Good News to the needy. We are the representatives of Christ to announce the release of captives and the liberation of oppressed. In order to bring Good News to Myanmar people, we should be first unbreakable breaker like Jesus have done, who breaks all the division of walls between rich and poor, master and slave, man and woman; building God’s Kingdom with justice and peace. In this way, we can bring Jesus of Nazareth to Jesus of Myanmar in this present day. Jesus Christ tells us that He did not come to call the good and righteous in this world, but to call the sinners, and then make us to be His disciple, to fulfill His Good News and build His Kingdom here and now.
[2] Bas Wielenga, It’s A Long Road to Freedom: Perspective of Biblical Theology, Part.1 (Madurai: Tamilnadu Theological Seminary, 1998), 72.
[3] Ibid,Millard J. Erickson, Christian Theology, 549.
[4] Razouselie Lasetso, The Nazareth Manifesto: The Theology of Jubilee and Its Trajectories in Luke—Acts (Delhi: ISPCK, 2005), 150.
[5] P. H. Davids, “Rich and Poor” in Joel B. Green, et al, eds., Dictionary of Jesus and the Gospels (Leicester: Inter-Varsity Press, 1992), 705.
[6] Ibid, Razouselie Lasetso, The Nazareth Manifesto: The Theology of Jubilee and Its Trajectories in Luke—Acts, 233-234.
[7] Moe Moe Nyunt, ‘Burmese Reactions to Christianity,’ in eds, Samuel Ngun Ling et al, Rays: MIT Journal of Theology, Vol.9, January 2008, 104.
[8] Aye New, “Natural Disaster and People’s Cry in Myanmar” in eds, Samuel Ngun Ling et al, Rays: MIT Journal of Theology, Vol. 9. January 2009, 167.
[9] Gustavo Gutierrez, The Truth Shall Make You Free: Confrontations, trans. Matthew J. O’Connell (Maryknoll: Orbis Books, 1991), 9-10.
[10] Samuel Ngun Ling, Communicating Christ in Myanmar: Issues, Interactions and Perspectives (Yangon: Association for Theological Education in Myanmar, 2005), 59.
[11] Samuel Ngun Ling, Theological Themes for Our Times: Reflections on Selected Themes of the Myanmar Institute of Theology (Yangon: Baptist Printing press, 2007), 181.
[12] Ibid, Razouselie Lasetso, The Nazareth Manifesto: The Theology of Jubilee and Its Trajectories in Luke-Acts, 250.
[13] K. Thanzauva, Transforming Theology: A Theological Basis for Social Transformation (Bangalore: Asian Trading Corporation, 2002), 130-131.
[14] Teresa Whalen, The Authentic Doctrine of the Eucharist (Kansas: Sheed & Ward, 1993), 84-87.
[15] Ibid, Gustavo Gutierrez, The Truth Shall Make You Free: Confrontations, trans. Matthew J. O’Connell, 139.
[16] Edward Norman, “The Imperialism of Political Religion” in Ronald H. Nash, ed., Liberation Theology (Michigan: Baker Book House, 1988), 134.
[17] Thomas Cung Bik, “Moved with Compassion: An Exegetical Study of Luke 7:11-17” in Salai Pum Za Mang, ed., Myanmar Theological Bulletin. Vol.5. Mandalay, 2010, 94.
[18] C. C. Broyles, “Gospel (Good News)” in Joel B. Green, et al, eds., Dictionary of Jesus and the Gospels (Leicester: Inter-Varsity Press, 1992), 283.
[19] Carl F. H. Henry, “Liberation Theology and the Scriptures” in Ronald H. Nash, ed., Liberation Theology (Michigan: Baker Book House, 1988), 193.
[20] Edmund Chia, Towards a Theology of Dialogue: Schillebeeckx’s Methods as Bridge Between Vatican’s Dominus Iesus and Asia’s FABC Theology (Bangkok: Edmund Chia, 2003), 184.
[21] Fr. Kuncheria Pathil & Fr. Dominic Veliath, An Introduction to Theology: Indian Theological Series (Bangalore: Theological Publications in India, 2007), 73-74.
[22] Being Church in Asia: Journeying with the Spirit into Fuller Life: Final Statement of the FABC International Theological Colloquium, [article online] Available from http://www.eapi.org.ph/resources/eapr/east-asian-pastoral-review-1995/being-church-in-asia-journeying-with-the-spirit-into-fuller-life/, Internet accessed on February 14th, 2016.
[23] Ibid, Millard J. Erickson, Christian Theology, 550
[24] Donald K. McKim, Westminster Dictionary of Theological Terms (Louisville: Westminster John Knox Press, 1996), 212.
[25] Ibid, Fr. Kuncheria Pathil & Fr. Dominic Veliath, An Introduction to Theology: Indian Theological Series, 81.
[26] John Dear SJ, Gustavo Gutierrez and the Preferential Option For The Poor| National Catholic Reporter (Kansas: The National Catholic Reporter Publishing Company, 2011), 2.
[27] Ibid, Bas Wielenga, It’s A Long Road to Freedom: Perspective of Biblical Theology, Part.1, 73.
[28] Ibid, Razouselie Lasetso, The Nazareth Manifesto: The Theology of Jubilee and Its Trajectories in Luke—Acts, 247.
[29] Ibid, Being Church in Asia: Journeying with the Spirit into Fuller Life: Final Statement of the FABC International Theological Colloquium, [article online] Internet accessed on February 14th, 2016.
[30] Ronald H. Nash, “The Christian Choice between Capitalism and Socialism” in Ronald H. Nash, ed., Liberation Theology (Michigan: Baker Book House, 1988), 52.
[31] Ibid, Millard J. Erickson, Christian Theology, 1060.
[32] Ibid, Edmund Chia, Towards a Theology of Dialogue: Schillebeeckx’s Methods as Bridge between Vatican’s Dominus Iesus and Asia’s FABC Theology, 185.
[33] Ibid, Being Church in Asia: Journeying with the Spirit into Fuller Life: Final Statement of the FABC International Theological Colloquium, [article online], Internet accessed on February 14th, 2016.
[3] Ibid,Millard J. Erickson, Christian Theology, 549.
[4] Razouselie Lasetso, The Nazareth Manifesto: The Theology of Jubilee and Its Trajectories in Luke—Acts (Delhi: ISPCK, 2005), 150.
[5] P. H. Davids, “Rich and Poor” in Joel B. Green, et al, eds., Dictionary of Jesus and the Gospels (Leicester: Inter-Varsity Press, 1992), 705.
[6] Ibid, Razouselie Lasetso, The Nazareth Manifesto: The Theology of Jubilee and Its Trajectories in Luke—Acts, 233-234.
[7] Moe Moe Nyunt, ‘Burmese Reactions to Christianity,’ in eds, Samuel Ngun Ling et al, Rays: MIT Journal of Theology, Vol.9, January 2008, 104.
[8] Aye New, “Natural Disaster and People’s Cry in Myanmar” in eds, Samuel Ngun Ling et al, Rays: MIT Journal of Theology, Vol. 9. January 2009, 167.
[9] Gustavo Gutierrez, The Truth Shall Make You Free: Confrontations, trans. Matthew J. O’Connell (Maryknoll: Orbis Books, 1991), 9-10.
[10] Samuel Ngun Ling, Communicating Christ in Myanmar: Issues, Interactions and Perspectives (Yangon: Association for Theological Education in Myanmar, 2005), 59.
[11] Samuel Ngun Ling, Theological Themes for Our Times: Reflections on Selected Themes of the Myanmar Institute of Theology (Yangon: Baptist Printing press, 2007), 181.
[12] Ibid, Razouselie Lasetso, The Nazareth Manifesto: The Theology of Jubilee and Its Trajectories in Luke-Acts, 250.
[13] K. Thanzauva, Transforming Theology: A Theological Basis for Social Transformation (Bangalore: Asian Trading Corporation, 2002), 130-131.
[14] Teresa Whalen, The Authentic Doctrine of the Eucharist (Kansas: Sheed & Ward, 1993), 84-87.
[15] Ibid, Gustavo Gutierrez, The Truth Shall Make You Free: Confrontations, trans. Matthew J. O’Connell, 139.
[16] Edward Norman, “The Imperialism of Political Religion” in Ronald H. Nash, ed., Liberation Theology (Michigan: Baker Book House, 1988), 134.
[17] Thomas Cung Bik, “Moved with Compassion: An Exegetical Study of Luke 7:11-17” in Salai Pum Za Mang, ed., Myanmar Theological Bulletin. Vol.5. Mandalay, 2010, 94.
[18] C. C. Broyles, “Gospel (Good News)” in Joel B. Green, et al, eds., Dictionary of Jesus and the Gospels (Leicester: Inter-Varsity Press, 1992), 283.
[19] Carl F. H. Henry, “Liberation Theology and the Scriptures” in Ronald H. Nash, ed., Liberation Theology (Michigan: Baker Book House, 1988), 193.
[20] Edmund Chia, Towards a Theology of Dialogue: Schillebeeckx’s Methods as Bridge Between Vatican’s Dominus Iesus and Asia’s FABC Theology (Bangkok: Edmund Chia, 2003), 184.
[21] Fr. Kuncheria Pathil & Fr. Dominic Veliath, An Introduction to Theology: Indian Theological Series (Bangalore: Theological Publications in India, 2007), 73-74.
[22] Being Church in Asia: Journeying with the Spirit into Fuller Life: Final Statement of the FABC International Theological Colloquium, [article online] Available from http://www.eapi.org.ph/resources/eapr/east-asian-pastoral-review-1995/being-church-in-asia-journeying-with-the-spirit-into-fuller-life/, Internet accessed on February 14th, 2016.
[23] Ibid, Millard J. Erickson, Christian Theology, 550
[24] Donald K. McKim, Westminster Dictionary of Theological Terms (Louisville: Westminster John Knox Press, 1996), 212.
[25] Ibid, Fr. Kuncheria Pathil & Fr. Dominic Veliath, An Introduction to Theology: Indian Theological Series, 81.
[26] John Dear SJ, Gustavo Gutierrez and the Preferential Option For The Poor| National Catholic Reporter (Kansas: The National Catholic Reporter Publishing Company, 2011), 2.
[27] Ibid, Bas Wielenga, It’s A Long Road to Freedom: Perspective of Biblical Theology, Part.1, 73.
[28] Ibid, Razouselie Lasetso, The Nazareth Manifesto: The Theology of Jubilee and Its Trajectories in Luke—Acts, 247.
[29] Ibid, Being Church in Asia: Journeying with the Spirit into Fuller Life: Final Statement of the FABC International Theological Colloquium, [article online] Internet accessed on February 14th, 2016.
[30] Ronald H. Nash, “The Christian Choice between Capitalism and Socialism” in Ronald H. Nash, ed., Liberation Theology (Michigan: Baker Book House, 1988), 52.
[31] Ibid, Millard J. Erickson, Christian Theology, 1060.
[32] Ibid, Edmund Chia, Towards a Theology of Dialogue: Schillebeeckx’s Methods as Bridge between Vatican’s Dominus Iesus and Asia’s FABC Theology, 185.
[33] Ibid, Being Church in Asia: Journeying with the Spirit into Fuller Life: Final Statement of the FABC International Theological Colloquium, [article online], Internet accessed on February 14th, 2016.
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