Currently, Union of Myanmar, a country composed by multi-cultures and ethnic groups, is on a paradigm shift toward a new political setting. The life and theology of the church are also tremendously shaped and moulded by this paradigm shift.
In reality, the socio-political conflicts, ethic tension and political instability of the country have created a non-stop civil-war for years while human rights abuse and democratic struggle of the whole country are the most challenging factors for Myanmar society. Overviewing the socio-political events in the history of Myanmar, there were many different kinds of movements for the liberation of the people for their freedom, justice and rights. Thus, the pages of the history are also full of violence, anxiety, torture, and imprisonment as these are the unnecessary results of the government's violent response to the people's movements.
To respond to its calling truly, the church needs to reflect its theology and ways, and rediscover the new meaning of life for the people who are under the socio-political unjust and oppressive society. Definitely, the church urgently needs the authentic theology that drives the life of the church in solidarity with the struggle of the oppressed and powerless. It is a call for the churches to take part in the socio-political struggle for the liberation of the people. It is the new theology that liberates both the life of the churches and the meaning of existence of human being through critical consciousness of their own subjecthood in history. Namely, this theology is Lu Du who are the victims of the oppressive and unjust history. In reality, the people, Lu Du are historically the victims of the unjust structure of society and oppressive power. But they are the subject of their own history and co-actors with God in the events of the socio-political history. Methodologically, lu du theology is primarily re-enforced and enriched by minjung theology which is uniquely based on the oppressive experience of the people in Korea. But lu du theology mainly centre on the experiences of Lu Du in the means of drinking from its own well to have the authentic gospel which meets the real challenges of the people in its context.
Within this framework of the subjecthood, lu du theology target the liberation of lu du as the major focus of the mission of the church. In addition, it upgrades the spiritualty that renders the dynamic ethic which promotes justice, freedom and peace for lu du. Otherwise, it is the most relevant spirituality that opposes that injustice and oppression among the people, and calls for the Christ-like events in the history of lu du to work for the liberation from the evil power of society. Furthermore, lu du theology recalls the prophetic calling of both collective and individual Christians to fulfill the Kingdom of God in the certain history of lu du in Myanmar.
Finally, the work of this research strongly encourage the churches to be the agents in nation building and calls for full participation in the total liberation of lu du in the light of subjecthood in which the destiny of history is mastered by lu du. The research aims toward the total liberation of lu du only in which the meaning and essence of the Kingdom of God will be fulfilled and realized fully in the soil of Myanmar through the new historical setting of lu du.