Vincent Kundukulam

Most of the renaissance movements of the 19th and 20th centuries in Kerala were born in the context of the unequal and enslaving social situations that existed in the region. It was extremely difficult for the lower castes and Adivasis to overcome the oppressive structures by themselves because their subaltern conditions were authenticated by religious interpretations. The brahmins who enjoyed monopoly over the Hindu hermeneutics had succeeded in implementing the social laws in a way that strengthen their privileged status in the society. The ritualistic practices facilitated the endurance of the traditional caste system. Having the religious back-up, the common people could not think against the Brahmins. It is this cultural context that induced many to come up with social reforms.
Almost all the reformers had the same objective, namely that of social transformation. They were ready to work for the common cause of liberation, irrespective of religion caste and ideology. A wide range of factors like modern ideas of equality justice and freedom, Christian visions regarding God and human person and leftist ideologies like socialism and communism gave the necessary ideological backing to their initiatives for social change. This reminds us the fact that our present fights for justice must be also a common project. Evangelization of culture cannot be a one-man business. It is by collaborating with different agents within and outside Christianity that Church can contribute to the growth of God’s reign on earth.
However, the principal driving force for Church to work for the transformation of society is none other than Jesus himself. Christians believe that the salvific message of Christ has social dimension. During his public life, Jesus gave importance to the uprising of poor, oppressed and sick. In Mt 9:36 we read, “when he saw the crowd, he had compassion for them because they were harassed and helpless like sheep without a shepherd”. In Mt 11:28 Jesus says, “come to me you that are weary and are crying heavy harder and I will give you rest.” Jesus’ salvation ministry did not end up in showing mercy to the feeble ones. He dared to criticize the systems that kept people at the margins. Jesus not only made the women and poor part of his ministry, but also questioned the religious authorities who dehumanized them. Church has a special call to make sure that her words and deeds become catalysts for social transformation.
Christianity is a religion of hope. Church can be a sign of hope only through constant efforts of renewal. The Synod of Bishops held in 1971 declared that “action on behalf of justice and participation in the transformation of the world fully appear to us as a constitutive dimension of the preaching of the Gospel”. (Justice in the World, no.6). Pope Francis wrote in Evangelii Gaudium as follows: those who involve in the service of the kingdom should feel the pulse of the flock and they should have the smell of the sheep (no 24).
Coming to our present-day society, although caste is legally abolished, it still persists in the mind of people and raises its head often in the political and social fields. The problems of inequality and discrimination have to be ever the point of departure for social change. Does the Church today succeed in continuing the spirit of Renaissance through her various ministries? It is a matter for self-examination. We see often Church organizations raising their voice against situations of oppressions. But it is said to note that these efforts are often led by communal interests. The interest of these organizations is mainly in capturing privileges for Christian communities, and only at certain occasions they jointly fight for the rights of all citizens. To become spokesman for the welfare of all sections of people without however neglecting the just needs of Christians is a delicate mission.

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