Public Theology: Religion, Human Rights and Politics (Bookworm)

Author: Shimreingam L Shimray MN: Shiren Publication, 2016 (ISBN: 978-81-925485-1-7) Price: INR 500/- (Hardbound); Pages 233+ix The volume Public Theology by Rev. Dr S. Shimray, Professor of Christian Ethics at Eastern Theological College, Jorhat, meets the definition of public theology as a discourse that delves into “public” spaces to discover issues that confront people and societies with an aim to responding to the issues within the framework of Christian virtues. India in general and Northeast region in particular is no stranger to religion being muddled with other identities and its citizens being abused to the extent of negating the intrinsic value of being human. This has resulted not only in loss of lives and properties but in human dignity and rights. The book, consisting of ten chapters, including conclusion, is a full package in terms of identifying problems of religious fanaticism and violation of human rights in India, particularly in Northeast, and the role of Christian religion in assuaging both. In chapter one he discusses the general methodological shifts in doing theology. While on one hand he identifies Social Analysis as a discipline that provides a basis for reflection. On the other hand, he emphasizes the need for multifaceted focus in doing theology so that inclusiveness of God can be adequately and practically represented in theological constructions. Chapter two addresses the issue of intolerance in India on the basis of caste and ethnicity. The idea of “majoritarianism” Shimray rightly maintains, is “an attempt to dehumanize the weaker section of the society/nations” (41). The counter response to that is, he believes, the doctrine of humanity as bearing the image of God. His assertion of the imago Dei (Image of God) as relevant is founded on its substantive interpretation which sees human beings as being intrinsically equal from the moment of creation. The same thought is continued in chapter three wherein the author explores the appropriate meaning of Human Rights in the context of political conflicts vis-à-vis the Christian doctrine of the imago Dei. Chapter four underlines the history of Universal Declaration of Human Rights - UDHR (1948) and the irony of its tokenism. Thereafter, he explains the understanding of human rights that is individualistic (western), collective (Marxist) and liberative (third world). Chapter five further elaborates the content of UDHR and offers a critique of the same. The author identifies the individualistic, materialistic and elitist nuances in the articles as serious flaws. Another problem, he pointed out, is the lacuna between human rights and legal institutions/government due to the apparent lack of implementing policy to safeguard the former by the latter. The consequence is the continual suppression of the underprivileged even after nearly six decades of its declaration. In chapter six Shimray articulates theological and biblical bases for affirming relationality between Christian faith and human rights. He shows that the Christian church has consistently defended religious liberty, as concomitant with human rights. But beyond religious liberty he acknowledges World Council of Churches (WCC) Nairobi’s Assembly as a milestone in demonstrating the Church’s concern for advancing human rights in its totality. In the later part of the chapter, he argues that human rights as a Christian concept is grounded on these biblical witness: humanity is equally created by God in his image, human rights originates with God, and Jesus’ words and deeds manifest his protection of the basic humanhood in every person. Chapter seven is a Christian perspective on the question, “why violation of human rights is wrong?” Referring to the positive stance of several churches on the affirmation, Shimray concludes that Christian theology plays vital role in a deeper understanding of human rights owing to its rootedness in Christian thought – directly linked to God. Thus, he asserts that a Christian is covenant-bound/obligated to respect the dignity and rights of fellow humans. The eighth chapter discusses church’s role in politics with focus on tribal churches. Criticizing the tribal churches’ apathy to socio-political concerns, he argues that concern for human rights is imperative to secure social justice and peace and thus crucial to the Church’s mission. Chapter nine analyzes tribal problems in the light of UDHR and Universal Declaration on the Rights of the Indigenous People -UDRIP (2007). The author recognizes the complexity of issues confronting tribals of Northeast India and yet finds their communitarian principle and practices by different NGO’s, to safeguard human rights in its totality, as responses in the right direction. The call to the government to do likewise is significant. The concluding chapter reiterates the importance of theology in embracing the issue of human rights and reaffirms the role of the church in bringing structural changes in order for protect life – “the most precious gift of God” (233). The strength of the book lies in its honest appraisal of UDHR and the place of Christian theology in realizing the articles therein. Though there is no apparent indication that the formal adoption on the protection of human rights precedes a UN document on human rights, the arguments are rife with the idea that it is as eternal as God himself. The idea of Human rights as having its origin in God is a consistent affirmation. This emphasis will go a long way in motivating churches and Christians, irrespective of theological leanings, to ensure that every person’s human rights are defended. In the tribal society, the segregation between rights of an individual and rights of a community often yields unpleasant results. In advocating a communitarian approach to defending human rights this dimension should not go unaddressed. However, the scope of human rights that is aimed at securing the totality of life is a move in the right direction. The author’s commitment to human rights as a Christian ethicist is commendable; more so when the poor, the lowly, the oppressed and the silenced are made objects of concern. It takes courage but also a heart to pause and attend to their plight. Apart from it being an academic document, this book conveys the need for a humane approach to power, privilege and responsibility. This volume is a reminder that all is not well in our world, especially in this part of the world, and that the Church has a missional task to fulfill in terms of making humanity realize the intrinsic value of every human who are created equal by God. This message offers hope to the despairing as well as convicts the oppressors, the Church and the Christian community of any lackadaisical attitude towards those denied of their basic humanity. The urgency with which Christian theology must relevantly answer to the question of human rights violation in India, particularly in Northeast, has found a good start with this book. The book is recommended for social activists, students, teachers, pastors and everyone who feels the pain of a suffering humanity and consciously seeks to understand and be guided theologically towards aspiring for their fellow human’s liberty and freedom. It isavailable at Christian Literature Center (CLC), Dimapur.

Reviewed by Dr Eyingbeni Hümtsoe-Nienu Senior Lecturer, Clark Theological College, Mokokchung, Nagaland