This article provides a missional and comparative critique of Nelson Mandela and José Rizal, examining their liberative motifs in the context of Christ’s liberative mission. Thirty years into democracy in South Africa and a century after the liberation of the Philippines, the ideals of equality, justice and quality of life espoused by these historical figures remain elusive. The majority of their people continue to grapple with inequality, poverty and unemployment. This article explores the theological and missional implications of their struggles, reflecting on the unfinished work of liberation and the lessons their lives offer for contemporary generations.
By examining their strategies, successes and shortcomings in light of the
Nelson Mandela and José Rizal are celebrated as heroes of liberation in their respective nations (Boesak
The liberation struggles of Nelson Mandela and José Rizal, though separated by time, geography and context, share a common thread: the pursuit of freedom, justice and dignity for their people. Mandela, the anti-apartheid revolutionary and first black president of South Africa (Rwafa
This article examines their lives, missions and legacies through the lens of the
The objectives of this research are as follows:
Examine the lives and historical contexts of Nelson Mandela and José Rizal, with a focus on their roles as liberators in their respective societies.
Analyse their liberative motifs in light of the
Identify the successes and shortcomings of their strategies for liberation, particularly in addressing systemic issues such as inequality, poverty and oppression.
To draw lessons from their lives and struggle for contemporary efforts towards justice and equality.
Reflect on the unfinished work of liberation in South Africa and the Philippines, and the role of today’s generation in continuing this mission.
According to Mpofu and Ndlovu-Gatcheni (
Mandela’s formal education began at local mission schools, where he was given the English name ‘Nelson’ by a teacher, in line with colonial customs. He later attended the University of Fort Hare, one of the few institutions offering higher education to black South Africans (Mandela
Mandela’s political career began in earnest when he joined the African National Congress (ANC) in 1943. He co-founded the ANC Youth League, advocating for a more radical approach to ending apartheid. Over time, his activism intensified, and he became a prominent leader in the struggle against apartheid. In 1961, Mandela helped establish
It was the violence and brutality of apartheid colonialism that forced Mandela and others in the ANC and the South African Communist Party (SACP) to embrace violence as a tool of liberation. (p. 11)
In 1962, Mandela was arrested and sentenced to life imprisonment for his role in anti-apartheid activities. Having endured the pain of suffering for the justice of his people, it is noted that (Rwafa
On a political level, Mandela has proved his mettle and wisdom by reaching out to the old enemy, repress any vengeful impulse he might have accumulated during his 27 years in prison as well as consolidate South Africa’s transition from tyranny to democracy. (p. 4)
He, without doubt, endured the harsh conditions at Robben Island, where he was a political prisoner, to become a symbol of resistance and hope for millions upon his release (Mandela
Mandela’s legacy extends far beyond South Africa. He is celebrated as a global symbol of peace, justice and human dignity. His life is a testament to resilience, sacrifice and an unwavering commitment to justice and equality. It is asserted that Mandela was so committed to opposing the injustice of apartheid, with its logic of racism and colonialism and its paradigm of war, that he was prepared to die for the cause of democracy and human rights long before these values were globally accepted as part of the post-Cold War international normative order (Ndlovu-Gatsheni & Ngcaweni
José Protacio Rizal Mercado y Alonzo Realonda, born on 19 June 1861, in Calamba, Laguna, Philippines, was a polymath, nationalist and martyr who became a central figure in the Philippine struggle for independence from Spanish colonial rule. Rizal was the seventh of 11 children in a wealthy and well-educated family. His parents, Francisco Mercado and Teodora Alonzo (Agoncillo
Rizal’s education began at the Ateneo Municipal de Manila, where he excelled academically, earning a Bachelor of Arts degree with high honours. He later studied medicine at the University of Santo Tomas but left because of racial discrimination and hostility from the Spanish authorities.
Determined to further his education, Rizal travelled to Europe, where he studied medicine and philosophy at the Universidad Central de Madrid. He also pursued ophthalmology studies in Paris and Heidelberg to treat his mother’s failing eyesight (Agoncillo
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While in Europe, Rizal became deeply involved in the Propaganda Movement, which sought reforms in the Philippines through peaceful means (Francia
Rizal returned to the Philippines in 1892 and founded
His death turned him into a martyr and galvanised the Filipino people in their fight for independence (Royeca
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Rizal’s legacy is deeply embedded in Philippine history and identity. He is celebrated as the national hero of the Philippines, symbolising the struggle for freedom, education and human dignity (Wirth
The concept of the
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Scheffler (
Jesus is not selective in his work with people and that all forms of suffering (economic, political, social, physical, psychological or religious) demand his attention’ (p. 208).
Liberation theology, as articulated by theologians like Gutiérrez (
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Hence, the contextual framing of Jesus as the black Jesus in Black Theology of Liberation as captured in the following words (McKinnis
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A key theological question underpinning this study is whether participation in the
Biblical precedent supports this broader theological imagination. In Isaiah 45, Cyrus of Persia is named as God’s ‘anointed’, despite standing outside Israel’s covenantal faith, because his political actions served God’s redemptive purposes in history (Wright
Furthermore, for Bosch, mission is not first the activity of the Church but the movement of God towards the world; the Church participates in, rather than possesses, this mission (Bosch
Hence, Nelson Mandela and José Rizal, although neither was a religious leader in the traditional sense, both can be seen as secular prophets who embodied aspects of Christ’s liberative motif. Their commitment to justice, willingness to challenge oppressive systems and sacrifices for the liberation of their people reflect key elements of the
One of the most compelling strengths of Mandela’s and Rizal’s liberative motifs is their visionary leadership. Both men articulated a powerful vision of justice, equality and human dignity that inspired their people to resist oppression and strive for a better future. Mandela’s leadership during South Africa’s transition from apartheid to democracy demonstrated a Christ-like commitment to reconciliation and unity. Rather than seeking vengeance for the injustices of apartheid, Mandela emphasised forgiveness and nation-building. It is asserted (Mashau
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In addition, it is further remarked, ‘Indeed, Mandela’s liberatory vision of inventing a new world in which racism would not be a determinant of people’s chances in life continues to enchant the world’ (Mpofu & Ndlovu-Gatsheni
Mandela’s leadership in creating the Truth and Reconciliation Commission (TRC) exemplified his belief in restorative justice, which sought to heal the wounds of the past while fostering a sense of shared humanity among South Africans (Tutu
Similarly, Rizal’s intellectual leadership highlighted the transformative power of education and moral reform. Through his writings, particularly Noli Me Tangere and El Filibusterismo, Rizal (
Another key strength of Mandela’s and Rizal’s liberative motifs lies in their sacrificial commitment to people’s liberation. Both leaders were willing to endure immense personal suffering in pursuit of justice. Mandela’s 27 years of imprisonment on Robben Island symbolise his unwavering dedication to the anti-apartheid struggle. Despite the harsh conditions of his imprisonment, Mandela remained steadfast in his commitment to the ideals of equality and freedom. His willingness to sacrifice his personal freedom for the greater good of his people mirrors Christ’s sacrificial love, as seen in John 15:13: ‘Greater love has no one than this: to lay down one’s life for one’s friends’. Mandela’s sacrificial commitment resonates with the theological reflections of Dietrich Bonhoeffer, who argued that true discipleship requires a willingness to suffer for the sake of others (Bonhoeffer
Rizal’s martyrdom similarly exemplifies his profound commitment to justice. His execution by firing squad in 1896 turned him into a national hero and a symbol of resistance against colonial oppression. Rizal’s willingness to face death rather than compromise his principles reflects Christ’s own sacrifice on the cross. Pope Francis (
A third strength of Mandela’s and Rizal’s liberative motifs lies in their ability to empower the oppressed. Mandela’s leadership in the ANC mobilised millions of South Africans to resist apartheid. Through grassroots organising, protests and international advocacy, the ANC became a powerful force for change, giving voice to the marginalised and demanding justice on their behalf. Mandela’s ability to unite people across racial and ethnic lines reflects Christ’s inclusive vision of the kingdom of God, where all are valued and empowered to participate in God’s mission. This inclusivity aligns with the biblical principle articulated in Galatians 3:28: ‘There is neither Jew nor Gentile, neither slave nor free, nor is there male and female, for you are all one in Christ Jesus’.
Rizal’s writings similarly empowered Filipinos to recognise their worth and resist colonial oppression. By exposing the injustices of Spanish rule and advocating for reform, Rizal inspired a sense of national pride and identity among his people. His work laid the intellectual foundation for the Philippine Revolution, demonstrating the power of ideas to challenge oppressive systems and inspire collective action. Rizal’s emphasis on empowerment reflects the philosophical insights of Freire (
Despite their many strengths, Mandela’s and Rizal’s liberative strategies had significant shortcomings, particularly in addressing structural inequality. Mandela’s focus on political liberation and reconciliation, while essential for South Africa’s transition to democracy, did not adequately address the economic structures of apartheid. Land redistribution, economic empowerment and the dismantling of systemic economic inequality were largely neglected during Mandela’s presidency. As a result, South Africa remains one of the most unequal societies in the world, with the majority of black South Africans continuing to face poverty and unemployment (Turok
Similarly, Rizal’s reformist approach left the Philippines vulnerable to continued inequality under new forms of colonialism. While Rizal’s emphasis on education and moral reform was transformative (Constantino
Another shortcoming of Mandela’s and Rizal’s liberative motifs is their limited holistic vision. While both leaders fought for justice and equality, their strategies did not fully align with the comprehensive vision of the
Rizal’s focus on education and peaceful reform, while transformative, did not address the immediate material needs of the poor and marginalised. His vision of liberation was largely intellectual and moral, neglecting the social and economic dimensions of the
This study has several limitations. It focuses narrowly on Mandela and Rizal, excluding other figures whose strategies could provide broader insights. The context-specific analysis may not fully address the diverse global realities of systemic injustice, and the theological lens of the
Future research should expand to include other global leaders, assess the long-term impact of liberative efforts with empirical data and explore intersectionality, particularly regarding gender, ethnicity and class. A more comprehensive framework for holistic liberation, integrating theological, philosophical and socio-economic perspectives is needed. Investigating grassroots contributions, challenges in post-liberation societies, and the role of education and economic justice in liberation could provide deeper insights. Lastly, examining how their legacies influence contemporary movements would help adapt their liberative motifs to modern struggles for justice and equality.
The selection of Nelson Mandela and José Rizal is neither incidental nor merely illustrative but guided by specific methodological and theological criteria. Firstly, both figures are located within anti-colonial liberation struggles in the Global South, confronting racially and imperially structured systems of domination – apartheid in South Africa and Spanish colonialism in the Philippines (Beresford
Hence, the liberative motifs of Nelson Mandela and José Rizal offer valuable lessons for contemporary efforts towards justice and equality, and align deeply with the mission of the Church, which is to participate in God’s work of holistic liberation. The Church, as a community of faith, is called to embody Christ’s liberative mission (
In the contemporary world, where inequality, poverty and oppression persist, the lives of Mandela and Rizal serve as a call to action. Their visionary leadership and sacrificial commitment inspire individuals and communities to take up the unfinished work of liberation.
At the same time, their shortcomings remind the Church and society of the need for a more comprehensive approach – one that addresses not only political and intellectual liberation but also the structural and economic dimensions of injustice. By integrating these lessons into its mission, the Church can continue to be a beacon of hope, partnering with others to restore human dignity and create a just and equitable world. In this way, the lives of Mandela and Rizal remain deeply relevant, encouraging today’s generation to embrace their legacy and actively contribute to the ongoing mission of holistic liberation.
The authors declare that they have no financial or personal relationships that may have inappropriately influenced them in writing this article.
Thinandavha D. Mashau: Conceptualisation, Formal analysis, Investigation, Methodology, Resources, Writing – original draft, Writing – review & editing. Fides Del Castillo: Conceptualisation, Formal analysis, Investigation, Methodology, Resources, Writing – original draft, Writing – review & editing. Both authors reviewed the article, contributed to the discussion of results, approved the final version for submission and publication, and take responsibility for the integrity of its findings.
Ethical clearance to conduct this study was obtained from the College of Human Sciences, University of South Africa research ethics committee. The ethical clearance number is 9317.
Data sharing is not applicable to this article as no new data were created or analysed in this study.
The views and opinions expressed in this article are those of the authors and are the product of professional research. They do not necessarily reflect the official policy or position of any affiliated institution, funder, agency or that of the publisher. The authors are responsible for this article’s results, findings and content.