The Journal of the Siam Society Vol. LXXI, Part 1-2, 1983 - Khamkoo

260 Scri Phongphit
role within that reality. The Gospel has an inescapable political dimension which
manifests itself most clearly where it is proclaimed under conditions of extreme oppression·.
There, the Gospel inspires and sustains the oppressed; the Bible can even become
a subversive book in the eyes of the oppressor. This is due to the clear bias in the
biblical witness in favour of the oppressed, the poor, those under domination and
without power;" (27)
The option for the poor is not an abstract statement. ·The consultation points
out the political actions by the churches, thus concretizing their option. Here the
dilemma of non-violence versus violence comes up again .. The issue has been ta~en up
by wee for years. "In final analysis, the problem is not violence vs non-violence,
but how to confront illegitimate powers which create injustice." (p. 31) "It is not
possible to deal in abstract terms with ~ese questions: the context within which the
decision on non-violence or violence must be made is of vital importance." (1. 31)
Again here, as in former statements, priority is set for non-violence.
A very important point, which is clearly spelt out in the report and which also
can be seen in all other contributions from different con:tinents, is people's participation.
The issue is again taken here with the tendency of option for people-centred
approach of political ethics. Although there are various attempts to unfold the
meaning of the term "people" it is agreed that " "the people" are not simply all citizens
of a given political community." (p. 25) More or less they are those "dominated,
deprived, oppressed and poor." People's participation in politics is an essential factor
for a more just society. It is furthermore stated that "The text for political ethics is
the politico-historical life of the people in the context of faith." This implies the ·
approach which turns the understanding of the process of development upside-down.
It is the people who should decide their own destiny. They should have the opportunity
to express themselves, their identity. The cultural-political dimension of the people
is to be taken more seriously. What is often mentioned as "faith in the people" must
be justified by action. The people, if the possibilities are given, are capable of developing
themselves and taking part in political decision. As methodology of the search
for political ethi~, these points are proposed in the consultation: "a) the historical,
cultural and religious heritage of the people
b) the contemporary power sti'l:lctures of human society
c) the commitment of faith to search in hope for the messianic kingdom where
justice and fullness of humanity (life) will be realized." (39)
It is thus clear that to take the people ~ore seriously means to have faith. in
and respect for their historical and cultural background. A political ethics is not