Formation of Catholic Youth in Sri Lanka for Social Justice: Liberation Theology as a Resource

Authors

Deepa Fernando M.Phil

Holy Family Congregation (Sri Lanka)

Article Information

DOI: 10.47772/IJRISS.2026.100600199

Subject Category: Education

Volume/Issue: 10/6 | Page No: 2704-2711

Publication Timeline

Submitted: 2026-05-24

Accepted: 2026-05-30

Published: 2026-06-20

Abstract

The arrival of colonial powers and Christian missionaries in Sri Lanka had a profound impact on the pluralist social fabric of the island nation. Missionary education became intertwined with colonial missiology, producing an English-speaking Christian elite class designed to serve the colonial administration. Catholic youth emerged as an exclusive community, economically and politically privileged and largely indifferent to the injustices experienced by Sinhala Buddhist and Tamil Hindu youth. Three major youth uprisings, two Sinhala insurrections (1971; 1989) and a Tamil youth armed struggle arose in response to entrenched socio-economic and political discrimination. The official Roman Catholic Church in Sri Lanka, aligned with the state, failed in its prophetic mission to stand with marginalized youth, instead reinforcing Sinhala Buddhist hegemony and deepening divisions between Sinhala and Tamil Catholics.
This qualitative, phenomenological study investigates how Liberation Theology can serve as a resource to educate Catholic youth in the ways of social justice. Employing semi-structured interviews, questionnaires, and document analysis with ten participants, the study generated three thematic findings: (a) the impact of Vatican II teachings and Liberation Theology on social justice activism; (b) the impact of the Catholic school system on social justice education; and (c) the impact of the Roman Catholic Church on Catholic youth formation. Findings reveal that while progressive priests and lay movements inspired by Liberation Theology made significant contributions to social justice awareness among rural communities, the official Church actively discouraged these movements to preserve the status quo. The Catholic school system, governed by a national curriculum devoid of social justice content and marked by oppressive pedagogy, fails to sensitize youth to structural inequalities. The study concludes that Liberation Theology particularly Asian Liberation Theology as articulated by Aloysius Pieris and Raimond Panikkar, together with Paulo Freire's pedagogy of liberation constitutes a rich resource for transforming Catholic youth formation toward social justice in Sri Lanka.

Keywords

Liberation Theology, Catholic Youth, Sri Lanka, Social Justice Education, Aloysius Pieris, Paulo Freire, Post-Vatican II, Missionary Education, Colonialism

Downloads

References

1. Aguilar, M. I. (2018). Intra-religious dialogue and silence in the life of Raimon Panikkar. Dilatato Corde, VIII(2). [Google Scholar] [Crossref]

2. Balamayuran, M. (2018). Tamil youth radicalization after the armed conflict in Sri Lanka. In Regional Centre for Strategic Studies, Trends in youth radicalization in South Asia (pp. 65–87). [Google Scholar] [Crossref]

3. Balasuriya, T. (1990/2014). Mary and human liberation. Centre for Society and Religion. [Google Scholar] [Crossref]

4. Braun, V., & Clarke, V. (2006). Using thematic analysis in psychology. Qualitative Research in Psychology, 3(2), 77–101. [Google Scholar] [Crossref]

5. Brady, J. A. (2010). A burning desire for social justice. In M. Son (Ed.), Teaching social justice in Christian higher education (pp. 57–74). Wipf and Stock. [Google Scholar] [Crossref]

6. Corea, J. (1969). One hundred years of education in Ceylon. Modern Asian Studies, 3(2), 151–175. [Google Scholar] [Crossref]

7. Damayanthi, N. M. K., Samarasinhe, G. G. de L., Bandara, W. M. A. C. S., Hitihamu, H. M. S. J. M., & Perera, S. (2013). Youth in development: Sri Lanka (Research Report No. 161). Hector Kobbekaduwa Agrarian Research and Training Institute. [Google Scholar] [Crossref]

8. Freire, P. (1970/2005). Pedagogy of the oppressed. Continuum. [Google Scholar] [Crossref]

9. Golding, D. (2018). The colonial and neoliberal roots of the public-private education debate in Sri Lanka. Journal for Critical Education Policy Studies, 16(1), 145–174. [Google Scholar] [Crossref]

10. Gordon, J. (1996). Liberation theology as critical theory: The notion of the ‘privileged perspective.’ Philosophy Social Criticism, 22(5), 85–102. [Google Scholar] [Crossref]

11. Gunawardena, N. (2017). Journey for justice: The life and work of Rev. Fr. Michael Rodrigo, OMI. Wipf and Stock. [Google Scholar] [Crossref]

12. Gutierrez, G. (1968/1997). Towards a liberation theology. In A. Hennelly (Ed.), Liberation theology: A documentary history (pp. 62–76). Orbis Books. [Google Scholar] [Crossref]

13. Hughes, D. (2017). Violence of youth and the youthfulness of violence. In T. Skelton, C. Harker, & K. Hörschelmann (Eds.), Conflict, violence and peace (pp. 1–17). Springer. [Google Scholar] [Crossref]

14. Johnson, D. (2012). Sri Lanka — a divided Church in a divided polity: The brokerage of a struggling institution. Contemporary South Asia, 20(1), 77–90. [Google Scholar] [Crossref]

15. Kang, I. (2012). Buddhist-Christian dialogue and action in the Theravada countries of modern Asia [Doctoral dissertation, Heythrop College, University of London]. [Google Scholar] [Crossref]

16. Kirk-Duggan, C. A. (2012). How liberating is the Exodus and for whom? In A. Brenner & G. A. Yee (Eds.), Exodus and Deuteronomy: Texts@Contexts (pp. 3–28). Fortress. [Google Scholar] [Crossref]

17. Lena, M. (2018). Transforming the deep-rooted conflicts between diaspora Sinhalese and Tamil Roman Catholics in Toronto [Doctoral dissertation, Saint Paul University, Canada]. [Google Scholar] [Crossref]

18. Marumo, P. O. (2018). The state of the Church in a postcolonial era from Newbigin's perspective. Verbum et Ecclesia, 39(1), 1–10. [Google Scholar] [Crossref]

19. Panikkar, R. (2014). Mysticism and spirituality: Opera omnia (Vol. 1). Orbis Books. [Google Scholar] [Crossref]

20. Phan, P. C. (2000). Method in liberation theologies. Theological Studies, 61(1), 40–63. [Google Scholar] [Crossref]

21. Pieris, A. (1988). An Asian liberation theology. Orbis Books. [Google Scholar] [Crossref]

22. Pieris, A. (1998/1999). The Catholic Church in Sri Lanka during the first fifty years of the country's independence (1948–1998). In A. Pieris (Ed.), Dialogue (Vols. 25–26, pp. 248–294). [Google Scholar] [Crossref]

23. Prasangani, K. S. N. (2014). Overview of changes in the Sri Lankan English education system. An International Journal of Humanities and Social Sciences, 1(2), 193–202. [Google Scholar] [Crossref]

24. Strauss, A. M., & Corbin, J. (1998). Basics of qualitative research: Techniques and procedures for developing grounded theory (3rd ed.). Sage. [Google Scholar] [Crossref]

25. Son, M. (Ed.). (2012). Teaching social justice in Christian higher education. Wipf and Stock. [Google Scholar] [Crossref]

26. Tan, J. Y. (2017). Ecumenical and inter-religious contributions to Asian liberation theologies. The Ecumenical Review, 69(4), 474–490. [Google Scholar] [Crossref]

27. Thomas, O. M. (2020). Toward a pedagogy of critical liberative theological consciousness: Cultivating students as agents of social change [Doctoral dissertation, University of North Carolina, Greensboro]. [Google Scholar] [Crossref]

28. Todd, N. R. (2010). Religious participation and social justice: Individual and congregational effects [Doctoral dissertation, University of Illinois at Urbana-Champaign]. [Google Scholar] [Crossref]

29. Venugopal, R. (2010). Sectarian socialism: The politics of Sri Lanka's Janatha Vimukthi Peramuna (JVP). Modern Asian Studies, 44(3), 567–602. [Google Scholar] [Crossref]

30. Wettewa, V. (2016). Postcolonial emotionalism in shaping education: An analysis of international school choice in Sri Lanka. The International Education Journal: Comparative Perspectives, 15(1), 66–83. [Google Scholar] [Crossref]

Metrics

Views & Downloads

Similar Articles